^  PRINCETON,    N.    J.  <#> 


;  Xa^c^/^y^^r  ^»/^f  -.  v>2£ 


Section    ..Cf.fo.pl. 

Shelf Number 


f,£^£  •  ,7^?^^ 


RESEARCHES 


MISSIONARY  LABOURS 


AMONG  THE 


JEWS,  MOHAMMEDANS,  AND  OTHER  SECTS, 


/ 
REV.   JOSEPH  VOLFF, 


During  his  Travels  between  the  Years  1831  and  1834, 

From  Malta  to  Egypt,  Constantinople,  Armenia,  Persia,  Khorossaun, 

Toorkestaun,  Bokhara,  Balkh,  Cdbool  in  Affghanistaun,  the 

Himmalayah  Mountains,  Cashmeer,  Hindoostaun, 

the  Coast  of  Abyssinia,  and  Yemen. 


"Woe  unto  you  when  all  men  shall  speak  well  of  you,  for  so  did  their 
fathers  to  the  false  prophets."— Luke  vi.  26. 


FIRST  AMERICAN  EDITION,  REVISED  AND  CORRECTED  BY  THE  AUTHOR. 


PHILADELPHIA: 

QRRIN  ROGERS,  67  SOUTH  SECOND  STREET. 
1837. 


1  m  M 
TO 


THE  RIGHT  HONOURABLE  J.  H.  FRERE. 


Dear  Sib, 

A  complete  stranger  to  you,  I  came  to  your  house  • 
and  you  not  only  granted  me  the  rites  of  hospitality' 
but  at  a  moment  when  I  was  deprived  of  all  the  means 
of  executing  my  purpose  of  preaching  ^  rf 

salvahon  in  the  land  of  Bokhara  and  Affgh.nirt.un, 
yon  offered  me,  without  my  soliciting  it,  your  kind 
stance-     After  enjoying  for  several  months  your 
most  instructive  conversation,  and  w.ndering  in  spirit 
together  through  the  opinions  of  the  Ancients,  .nd  com- 
mumcatmg  our  ideas  on  higher  points,  regarding  -the 
eternal  welfare  of  hum.n  heings,   I   set  out  for  my 
penlous journey:  with  your  help  1  w.s  able  to  make 
out  my  way,  and  to  rescue  myself  from  difficulties: 
and  during  the  time  of  my  absence,  you,  your  sister 
and  M,ss  Jane  Frere  treated  with  the  utmost  kindness 
those  that  are  dearest  to  me;  so  that  even  my  boy  of 
three  years  old  seems  to  be  sensible  of  it,  and  has  learnt 
to  look  up  to  you  with  reverence  and  gratitude.     To 
whom  else    therefore,  but  to  you  should  I  dedicate 
these  humble  pages,  containing  the  Acts  of  my  k 
gnmage  to  Bokhara,  Balkh,  Cabool,  Cashmeer,  and 
*  Mr.  Wolff  repaid  Mr.  Frere  every  penny. 


vi  Dedication. 

Hindoostaun?  especially  as  I  hope  soon  to  undertake 
another  pilgrimage;  not  knowing  that  which  may  be- 
fall me,  nor  whether  I  shall  ever  see  you  again.  To 
none  then,  I  repeat  it,  can  I  dedicate  the  results  of  my 
labours  with  more  satisfaction  to  myself,  than  to  you. 
But  I  feel  that  I  am  addressing  one  of  whom  I  am  in- 
competent to  speak  in  terms  commensurate  with  merit; 
indeed,  to  the  inhabitants  of  this  island  it  were  super- 
fluous to  do  so:  all,  from  the  highest  to  the  lowest, 
allow,  that  to  the  native  poor  you  are  looked  upon  as 
a  blessing;  your  hospitality  is  known  to  all.  And  I 
confidently  add,  that  I  do  not  know  where  I  should 
look  for  an  individual,  combining,  like  yourself,  so 
many  of  the  best  gifts  of  our  nature  with  so  much  pro- 
found erudition;  so  much  benevolence  with  so  much 
nobleness  of  intellect.  In  venturing  to  write  this  my 
genuine  sentiment,  it  is  not  flattery,  but  truth  which 
prompts  me,  and  I  am  convinced  that  in  doing  so  I 
have  the  suffrages  of  all  who  know  you. 

This  book  then,  thus  dedicated,  may  remain  as  a 
mark  of  the  ardent  gratitude  of  the  writer,  who,  with 
prayers  for  you  and  your  whole  house,  is  ever, 
Dear  Sir, 
Your  most  humble  and  affectionate 
Friend  and  servant, 

JOSEPH  WOLFF, 
Missionary. 
Malta,  29  th  January,  1835. 


PREFACE 


The  Reader  must  not  expect  to  find  in  the  pages  of 
my  journal  descriptions  of  ancient  monuments,  or  of 
natural  or  artificial  curiosities.  The  object  of  my 
journey,  as  I  have  stated  in  it,  was  solely  to  proclaim 
the  Gospel  of  the  kingdom  of  Christ,  among  the  Jews, 
and  the  tribes  whom  I  have  visited;  and  to  seek  for 
those  tribes  of  Israel  whom  I  conceive  to  be  the  Kings 
of  the  East,  mentioned  in  the  Revelation  of  Jesus 
Christ.  I  have  however  at  the  same  time  given  the 
best  account  in  my  power  of  those  sects  which  have 
been  hitherto  unknown,  and  of  the  character  of  those 
nations  to  whom  the  Gospel  of  Jesus  Christ  has  not 
been  revealed,  their  good  qualities,  and  their  vices;  but 
chiefly  the  expectations,  expressed  by  my  own  nation, 
the  Jews,  in  distant  countries.  I  have  not  entirely 
passed  over  in  silence  the  adventures  I  met  with  in 
those  countries,  and  the  disappointments  I  experienced 
in  my  labours;  nor  the  customs  and  manners  of  the  na- 
tions I  visited;  which  especially  illustrate  historical 
facts,  manners,  and  modes  of  speaking,  and  which  we 
frequently  meet  with  in  sacred  writ.  I  have  also 
pointed  out  such  situations  in  which  Missionary  So- 
cieties may  extend  their  operations;  and  I  have  spoken 
with  impartiality  of  the  success  which  Missionaries 
have  met  with  in  the  East.  So  that  I  humbly  trust, 
the  Christian  will  here  find  sufficient  motives  to  admire 


viii  Preface. 

God's  Providence  in  preserving  his  servants;  and  Mis- 
sionary Societies  find  matter  for  encouragement  in  the 
extending  of  their  labours  to  those  benighted  countries. 
The  individual  Missionary  may  find  matter  for  con- 
firming his  confidence  in  the  Lord;  the  Divine,  matter 
for  research.  By  my  openly  disputing  with  Mussul- 
mans at  Meshed,  and  throughout  Khorossaun,  which  I 
am  enabled  to  testify  by  letters  from  Mohammedans  of 
those  countries,  and  the  passports  of  the  Princes  of 
Persia,  and  the  King  of  Bokhara,  which  I  haveannexed, 
it  may  be  seen  that  one  may  travel  with  these  objects 
without  disguise.  I  have  abstained  from  introducing 
subjects  of  controversy  amongst  real  Christians;  for  my 
purpose  in  publishing  this  journal  is,  to  edify  all  those 
who  worship  the  name  of  our  divine  Lord  and  Saviour 
Jesus  Christ,  and  to  encourage  them  in  uniting  together 
in  opposition  to  Jews,  Mohammedans,  Infidels,  and 
Pagans.  If  the  Reader  should  find  that  these  objects 
have  been  attained,  it  will  be  a  great  satisfaction  to  the 
Author;  and  if  they  should  feel  themselves  in  some 
measure  disappointed  in  their  expectations,  they  will 
take  into  consideration,  that  these  pages  came  from  a 
humble  individual,  such  as 

JOSEPH  WOLFF, 

MISSIONARY. 


'  P2IITCET0U 
RESEARCHES 

"LOGICAL 

OP  THE 

REV.   JOSEPH   WOLFF. 


I  have  already  given  to  the  public,  in  three  separate  volumes, 
the  journals  of  my  Missionary  labours  among  my  brethren  of  the 
Jewish  nation  in  Palestine,  Egypt,  Mesopotamia,  Persia,  Krimea, 
Georgia,  and  the  Turkish  Empire,  which  I  began  in  1821  and  ac- 
complished in  1826.  My  labours  among  my  brethren  in  England, 
Scotland,  Ireland,  Holland,  and  again  in  the  Mediterranean,  from 
the  year  1826  to  1830,  were  published  in  the  "Jewish  Expositor." 
I  now  communicate  to  the  Church  my  labours  among  my  brethren 

in   TURKEY,  PERSIA,  TURKESTAUN,   BOKHARA,  AFFGHANISTAUN,  CASH- 

meer,  hindoostan,  and  the  red  sea,  from  the  year  1831  to  1834, 
which  I  have  accomplished  through  divine  grace,  with  the  mo- 
tives also,  which  induced  me  to  undertake  this  journey. 

In  the  first  place,  it  was  my  earnest  desire  to  make  known  to 
my  brethren  of  the  Jewish  nation,  Jesus  Christ,  the  Son  of  God 
and  rightful  heir  to  David's  throne;  whose  kingdom  shall  extend 
itself  from  the  rising  of  the  sun,  to  the  going  down  thereof;  and, 
encouraged  by  the  example  of  St.  Paul,  (Rom.  xv.  20,)  to  preach 
the  tidings  of  Salvation  in  those  places,  where  the  pure  light  of 
the  Gospel  does  not  yet  shine. 

Besides  this,  I  often  asked  myself,  how  my  brethren  fare,  whcse 
ancestors  were  scattered,  after  the  captivity  of  Babylon:  those 
tribes  of  Israel,  who,  according  to  the  sacred  oracles,  shall  be 
united  to  the  house  of  Judah;  and  whose  present  abode  is  a  matter 
of  speculation  among  many  Christian  Divines,  and  Jewish  Rabbies. 
The  latter  assign  to  them  a  fabulous  country,  which  they  call  "The 
land  of  darkness,  beyond  the  Sabbathical  river."  Benjamin 
Tudela,  and  the  Jews  of  Jerusalem  boldly  asserted,  that  they  were 
residing  at  Halah  and  Habor,  which  they  state  to  be  the  present 
Balkh  and  Bokhara.  In  the  year  1829,  being  then  at  Jerusalem, 
I  said  to  my  wife,  "Bokhara  and  Balkh  are  ver}T  much  in  my  mind, 
for  I  think  I  shall  there  find  the  Ten  Tribes."  "Well,"  she  replied, 
"I  have  no  objection  to  your  going  there."  In  consequence  of 
this,  I  took  my  wife  to  Alexandria,  and  then  made  an  excursion 
to  Saloaica,  to  see  the  followers  of  shabatay  zebi,  a  Jewish  sect; 


14  Departure  from  Malta. 

and  from  thence  returned  to  Malta,  where  I  left  my  family  in  the 
circle  and  care  of  kind  friends;  and,  furnished  with  money  from 
one  whom  I  may  term  a  fatherly  friend,  I  left  Malta  on  the  29th 
December,  1830,  in  the  French  brig  Triomphante,  for  Alexandria. 
We  had  fine  weather  and  favourable  winds. 

December  30,  1830. — Preached  the  gospel  of  Christ  to  the  cap- 
tain and  sailors.  The  Captain,  although  he  disbelieved  the  Bible, 
abstained  from  meat  on  Friday. 

January  1,  1831. — I  was  delighted  at  observing  this  day  marks 
of  devotion  among  French  sailors,  signing  themselves  with  the 
cross,  and  reading  the  Scriptures  which  I  gave  them.  Religion  in 
any  form,  is  much  more  consoling  and  cheering  than  infidelity! 
The  captain  spoke  with  delight  of  the  discoveries  made  byCham- 
pollion  in  Hierogh^phics.  As  long  as  those  Savans  communicate 
their  hypothesis  with  modesty  and  deference,  their  exertions  are 
laudable;  but  as  soon  as  they  attempt  to  invalidate  the  testimonjT  of 
the  sacred  records  with  their  A.  B.  C.  inventions,  they  render 
themselves  liable  to  be  suspected  as  charlatans.  Moses  musthave 
understood  Hieroglyphics  better  than  Champollion. 

ARRIVAL  AT  ALEXANDRIA. 

January  8,  1831. — I  arrived  at  Alexandria  in  Egypt,  for  the 
sixth  time;  where  I  met  with  Captain  Lyons,  commanding  H.  M. 
S.  Blonde,  in  which,  on  his  arrival  at  Alexandria,  Sir  John  Mal- 
colm was  expected  to  sail  for  Malta.  Having  been  exiled  from 
Egypt,  five  months  previous  to  this,  by  order  cf  Mohammed  Ali, 
on  account  of  my  having  preached  to  Mohammedans,  I  put  myself 
on  board  the  Blonde;  where  I  remained,  until  Mr.  Barker,  the 
British  Consul,  assured  me  I  might  come  on  shore.  I  lived  with 
the  family  of  Mr.  Gliddon. 

January  10.  The  power  of  Mohammed  Ali  has  increased,  through 
the  weakness  and  timidity  of  the  Sultan;  and  people  of  discern- 
ment believe,  that  Mohammed  Ali*  is  making  preparations  to  de- 
throne him;  it  is  conjectured,  that  the  Sultan  has  given  him  Candia, 
in  order  to  embroil  him  with  the  European  powers,  who  might  in- 
terfere, if  he  attempted  to  subdue  the  Candiotes  by  force.f 

DAFTAR  DAR  BEY. 

The  Daftar  Dar  Bey,  son-in-law  to  Mohammed  Ali,  does  not 
live  with  his  wife;  both  are  dissolute  characters.  He,  the  Daftar 
Dar  Bey,  is  a  true  and  genuine  Mussulman,  for  the  religion  of 
Islam  accords  very  well  with  the  practice  of  immorality.  Tha 
following  cruel  acts  are  related  of  him.  When  he  returned  ten 
years  ago  from  the  Sanaar,  he  brought  a  lion  with  him:  and  his 
delight  was,  to  see  flesh  thrown  to  this  animal,  and  afterwards 
drawn  out  of  the  lion's  mouth  by  some  poor  Arab,  at  the  imminent 
risk  of  his  destruction! 

*  Query.  Is  not  Mohammed  Ali,  after  all,  the  cruel  Lord  men- 
tioned in  Isaiah,  as  the  predicted  Ruler  over  Egypt?     Is.  xix.  4* 

t  In  the  year  1832  the  Pasha  actually  brought  into  fulfilment  this 
apprehension. 


EggpLr—1831.  15 

One  day,  when  mounting  his  favourite  horse,  he  observed  it  to 
be  lame,  and  examining  into  the  cause,  it  appeared  that  one  of  the 
shoe-nails  had  wounded  his  foot;  whereupon  he  sent  for  his  chief 
groom,  and  asked  him  how  many  years  he  had  been  in  his  service; 
the  groom  replied,  "Twenty  years;"  the  Daftar  Dar  Bey  rejoined, 
"And  in  so  many  years,  you  have  not  learned  to  shoe  ahorse]  now 
I  will  teach  you;"  and  upon  this,  he  ordered  two  horse-shces  to 
be  nailed  on  to  the  poor  man's  feet!     This  man  is  since  dead. 

January  10. — I  proclaimed  the  gospel  to  some  disciples  of 
Rousseau,  and  to  some  Carbonari.  It  is  curious  to  see  those 
preachers  of  pseudo  liberty  taking  refuge  with  and  serving  the 
Egyptian  tyrant,  and  assisting  him  in  oppressing  the  poor  Felah 
(peasantry). 

CAVIGLIA. 

It  is  remarkable,  that  Egypt  has  been,  in  several  ages,  the  seat 
of  mystical  philosophy:  once  that  of  the  Essenes,  then  Philo  the 
Jew,  Pythagoras,  and  now  Caviglia,  who  formerly  distinguished 
himself  by  his  discoveries  in  the  Pyramids,  and  now  devotes  his 
time  to  the  most  abstruse  researches  of  mystical  antiquity.  I 
found  him  in  possession  of  a  very  curious  book,  entitled  "Delle 
Scuole  Sacre,  libri  due  postumi  del  Conte  Palatino  Domenico  Au- 
lesio."  According  to  this  author,  (of  whom  I  never  heard  before) 
there  had  been  at  Theman,  an  Academy  of  Science,  and  another 
at  Debir  or  Kirjath  Sepher,  mentioned  in  Jeremiah  xlix.  7,  and  in 
Joshua  xv.  15,  49. 

It  is  also  said  by  him,  I  known  not  upon  what  ground,  that 
Moses  found  the  genealogy,  mentioned  in  the  thirty-sixth  chapter 
of  Genesis,  in  the  Synagogues  of  Egypt. 

DEPARTURE  FOR  DAMIAT. 

Jan.  19,  1831. — It  was  my  intention  at  first,  to  have  proceeded 
by  sea  from  Damiat  to  Adalyah,  called  also  Sataliah;  but  when  I 
arrived  at  Damiat,  I  found  no  ship  there;  I  stopt  therefore  a  few 
days  at  Damiat,  and  proclaimed  the  gospel  to  Jews  and  Moham- 
medans. The  Mufti  of  Damiat  made  me  acquainted  with  the  four 
Classes  of  the  Mohammedans,  who  have  different  rites. 

1.  Hanefee,  to  which  the  Sultan  himself,  and  all  the  inhabitants 
of  Anatolia  belong. 

2.  Shafae,  to  which  class  the  Mohammedans  in  Egypt  belong. 

3.  Malke,  which  comprises  those  in  Yemen,  the  Arabs,  and  the 
Moors  in  Barbary. 

4.  Hambare,  this  class  is  not  extensive. 

VIEWS  OF  THE  MOHAMMEDANS  AT  DAMIAT  RESPECTING  MOHDE. 

Of  the  twelve  Imams  or  followers  of  Mohammed,  the  last  dis- 
appeared when  a  child;  and  the  Mohammedans  believe  in  his  com- 
ing again.  At  Damiat,  the  following  expectation  was  expressed 
to  me  about  Mohde.  The  Mohde  shall  come  from  Khorossaun 
with  a  black  flag,  his  name  shall  be  Mohammed  Mohde,  and  he 
shall  go  to  Mecca,  where  he  shall  be  proclaimed  Sovereign;  thence 


16  Egypt.— 1831. 

lie  shall  go  to  Damascus,  accompanied  by  Michael,  Gabriel,  and 
Seraphiel,  and  three  thousand  other  angels;  there  he  shall  reign 
thirty  or  forty  years,  and  shall  take  Constantinople;  and  at  the  end 
of  his  government,  there  shall  be  a  famine,  and  Antichrist  shall 
make  his  appearance,  who  shall  make  war  with  Mohde,  and 
Mohde  shall  be  put  to  flight,  and  Antichrist  shall  reign  forty  days: 
one  day  like  a  year,  the  second  dr.y  like  a  month,  the  third  day  like 
a  week,  and  thirty-seven  days  like  other  days;  and  Antichrist  shall 
go  round  the  world,  except  Mecca,  Medina,  Jerusalem,  Mount 
Sinai  and  Khorossaun;  and  he  shall  feed  those  who  worship  him. 
After  this,  Jesus  Christ  shall  come  down  upon  the  Mosque 
Amawe  at  Damascus;  and  there  he  shall  find  Muhammed  Mohde, 
and  Mohde  shall  meet  Antichrist  at  Lyt,  near  Jaffa;  and  Jesus 
Christ  shall  kill  Antichrist  with  a  lance;  whose  army,  composed 
of  Jews,  shall  take  to  flight.  Then  Jesus  Christ  shall  reiam  forty 
years;  then  the  earth  shall  be  good,  and  shall  bring  forth  fruit  with- 
out being  sown.  At  last  Gog  and  Magog*  shall  appear;  the  Lord 
Jesus  Christ  shall  go  to  meet  them  at  the  head  of  twelve  thousand 
men,  and  shall  go  to  Mount  Sinai,  where  Gog  and  Magog  shall  be 
killed  by  birds,  who  shall  carry  their  bodies  into  distant  lands. 
Then  the  Almighty  shall  send  rain  to  cleanse  the  earth  from  their 
stench;  then  Christ  shall  descend  from  Sinai,  and  shall  remain  on 
earth  seven  years;  then  all  the  just  shall  die;  then  Seraphiel  shall 
blow  the  trumpet,  and  all  the  rest  shall  die. 

ORIGIN  OF  DREAMS. 

According  to  my  friend,  the  Mufti,  men  have  two  spirits;  the 
one,  at  the  time  of  sleep,  goes  about  in  the  world,  to  seek  news 
for  the  other  spirit,  which  remains  behind.  I  thereupon  proclaimed 
to  the  Mufti,  to  the  native  Christians  and  Jews,  my  belief  in  the 
Lord  Jesus  Christ,  in  the  power  of  his  blood,  his  resurrection,  and 
the  future  glory  of  his  coming,  when  he  shall  take  possession  of 
the  earth,  in  royal  and  sacerdotal  dignity. 

DEPARTURE  FROM  DAMIAT,  AND  RETURN  TO  ALEXANDRIA. 

Not  having  been  able  to  find  at  Damiat  a  boat  either  for  Latta- 
chia  or  Adalyah,  I  returned  to  Alexandria,  with  my  black  servant, 
whom  I  had  formerly  baptized  at  that  place.  We  arrived  there 
on  February  5.     I  preached  the  gospel  of  Christ  the  same  day. 

French  liberals  were  preparing  to  return  to  their  native  country. 
Oh!  what  a  spirit  of  rebellion  is  now  prevailing  in  Europe!  What 
an  awful  "gainsaying"  of  Eoraik,  Daihnn,  and  Miram  is  now 
again  prevailing  within  thy  camp,  O  Lord!  The  Kings,  the 
anointed  of  the  Lord,  are  cast  down  from  their  thrones  by  an 
Atheistical  Mob!     And  the  faces  of  the  Priests  are  not  honoured  !y 

*  Gog  and  Magog,  according  to  the  Mufti  of  Damiat  are  two  na- 
tions, that  inhabit  a  part  of  the  world,  which  was  shut  up  by  Alex- 
ander the  Great. 

t  It  was  at  this  time,  the  churches  at  Paris  were  wantonly  tlese- 


Asia  Minor.— 1831.  17 

DEPARTURE  FROM  ALEXANDRIA  FOR  SATTALIAH. 

February  12,  1831. — Accompanied  by  Mr.  Glicldon,  on  board  a 
Turkish  vessel,  which  was  bound  to  Sattaliah,  commonly  called 
Adalyah,  I  left  Alexandria  with  my  black  servant. 

A  dervish  from  Bokhara  was  on  board  as  a  passenger.  As  he 
spoke  Persian,  I  was  able  to  converse  with  him.  He  had  gone 
from  Bokhara  to  Khorcssaun,  Sheeras,  Busheer,  Juddah,  Mecca 
and  Egypt,  and  is  now  returning  to  Bokhara  ("by  the  help  of  God," 
as  he  expressed  himself)  by  the  way  of  Erzeroom:  and  by  the  help 
of  God,  I  hope  also  to  arrive  at  Bokhara,  to  proclaim  His  name, 
His  everlasting  name,  the  name  of  Him,  whose  going  forth  was 
from  of  old,  from  days  everlasting — the  name  of  Jesus  Christ. 

CONVERSATION  WITH  TURKS  AND  ARABS  ON  BOARD  THE  SKIP. 

I  showed  to  the  Turks  and  Arabs  on  board,  that  we  have  pas- 
sages in  Scripture,  that  may  vie  in  beauty  and  sublimity  with  those 
passages  in  the  Koran,  which  the}7  boast  of  as  the  most  sublime. 

The  ship  was  filled  with  pilgrims  and  their  slaves,  returning 
from  Mecca  to  Constantinople.     We  arrived  safe  at  Adalyah  on 

Feb.  21. — I  took  up  my  abode  with  the  Greek  Archbishop,  who 
has  the  title  of  Archbishop  of  Pisidia;  his  name  is  Hierasymus,  he 
was  born  at  Enos.  In  the  time  of  the  Greek  revolution,  he  was 
exiled  from  his  cathedral.  He  was  formerly  rnanied,  and  has  one 
son,  who  pursued  his  medical  studies  in  Italy.  Hierasymus,  after 
the  death  of  his  wife,  entered  as  a  monk  in  a  convent  dependant  on 
Mount  Sinai,  and  was  then  made  Archbishop  of  Adalyah,  Castel 
Oroso,  and  Buldur,  which  comprise  the  province  of  Pisidia:  he  is 
very  actively  engaged  in  the  study  of  the  Ecclesiastical  Lav,", 
(Noyaos  B-icriAiKoc)  or  the  Laws  of  the  Greek  Emperors,  which  are 
contained  in  a  book  called  Kwo-Tstyr/vsu'  A^y.&cTrzxcvK^rcu.  The 
Greeks  of  Adalyah  always  brought  their  disputes  before  their 
Diocesan,  whom  they  likewise  call  KgtW,  i.  e.  Judge.  Nations 
oppressed,  as  are  the  Jews  and  Greeks,  do  not  like  to  bring  the 
disputes  they  have  among  themselves,  before  their  oppressors; 
they  prefer  having  them  settled  by  their  spiritual  guide;  agreeable 
to  1  Cor.  vi.  6.  It  is  edifying  to  see  the  confidence  placed  in  him. 
His  whole  diocese  consists  of  11,150  Greeks,  who  speak  the 
Turkish  language,  but  write  it  with  Greek  characters. 

One  day,  this  amiable  Archbishop  became  angry  with  his  ser- 
vants, and  exclaimed,  "When  I  had  a  wife,  all  things  were  in 
order;  but  now  all  is  in  confusion.  St.  Paul  was  in  the  right  when 
he  said,  a  Bishop  should  be  the  husband  of  one  wife." 

There  are  at  Adalyah  1500  Greeks,  and  150  Armenians. 
Adalyah  is  the  Attalia  mentioned  in  Acts  xiv.  25,  and  Pisidia  is 
mentioned  Acts  xiv.  24.  In  the  whole  province  of  Pisidia,  the 
greatest  ignorance  prevails   among    the   Christians.      In  those 

crated,  the  cross  pulled  down,  and  the  residence  of  the  Archbishop 
assaulted  and  sacked. 
b* 


18  Asia  Minor.— 4831. 

places  which  have  not  been  visited  by  Roman  Catholic  missiona- 
ries, great  barbarity  exists;  this  may  be  said  cf  the  whole  of  the 
provinces  of  Pisidia  and  Pamphyiia:  they  are  ignorant  cf  their 
religion,  and  ignorant  of  their  history.  1  distributed  some  Testa- 
ments and  tracts  among  those  who  were  able  to  read  them.  The 
plague  was  raging  at  this  time  among  the  Turks;  the  cases  of 
plague  were  rare  among  the  Greeks.  On  asking  them  the  reason, 
they  replied,  "We  go  twice  to  church  ever}'  day  to  hear  the  lioly 
Liturgy,  and  are  sprinkled  all  over  with  holy  water!  It  is  the 
Cross  that  preserves  us."  Kyrie  Eleison!  Kyrie  Eleison!  I  heard 
every  day.  Though  pra)^er  may  be  made  as  well  in  a  private  room 
as  in  the  church,  it  is  a  holy  custom  of  the  Eastern  nations,  and  cf 
Catholics,  to  go  daily  to  church. 

Feb.  27. — I  left  the  house  of  my  kind  Archbishop,  and  arrived 
on  the  following  day  at  the  place  called  Bultur  or  Burdur.  A  per- 
son may  travel  from  Adalyah  to  this  place,  unmolested  by  the 
Turks:  they  are  kind  and  hospitable. 

March  3. — I  called  on  the  Armenian  priest  here  who  was  sent 
from  Wan.  There  are  here  500  Armenians,  in  the  greatest  igno- 
rance. If  you  ask  an  Armenian,  "Are  you  a  Christian'?"  he  re- 
plies, "No,  I  am  an  Armenian:  I  do  net  make  the  sign  cf  the  cress 
in  the  same  manner  as  the  Christians  (i.  e.  the  Creeks)  do." 
For  it  is  to  be  observed,  that  the  Greeks  only  call  themselves 
Christians  in  Anatolia.  The  Greeks  here,  though  I  had  letters 
from  their  Bishop,  shewed  me  net  the  least  attention,  partly  from 
ignorance,  and  partly  from  fear  of  the  Turks.  An  old  physician 
from  Cephalonia,  Covara  by  name,  was  the  only  person  who 
shewed  me  any  kindness. 

INFALLIBILITY  OF  COUNCILS. 

An  Aleppine  at  Bultur  endeavoured  to  prove  to  me  the  infalli- 
bility of  Councils,  relating  at  the  same  time,  the  following  absurd 
story.  Two  Bishops  were  about  to  proceed  to  a  general  Council, 
assembled  for  deciding  a  matter  of  great  moment:  one  was  an  old 
and  orthodox  Christian,  the  other  was  a  young  man  and  a  heretic. 
The  young  Bishop  tried  to  prevent  the  attendance  of  the  other,  by 
killing  the  old  Bishop's  ass,  whilst  the  Bishop  was  asleep.  The 
ass  was  a  black  one;  he  also  killed  the  ass  of  the  old  Bishop's  ser- 
vant, which  was  white.  He  then  set  off  for  the  Council,  and  on 
his  arrival  told  the  assembled  fathers,  that  the  old  Bishop  could 
not  come  on  account  of  illness.  The  latter  on  awaking,  ordered  his 
servant  to  saddle  the  asses;  but  the  servant  told  him,  that  their 
heads  had  been  cut  off.  The  Bishop  then  said  to  his  servant, 
"Take  both  heads,  make  upon  them  the  sign  of  the  cross,  and  place 
each  head  upon  its  own  carcass,  and  they  shall  come  to  life  again!" 
The  servant  went,  and  placed  the  head  of  the  black  ass  upon  the 
carcass  of  the  white  one;  and  the  head  of  the  white  ass  upon  the  car- 
cass of  the  black  one.  They  then  set  off  for  the  place  where  the 
council  was  to  be  held,  where  they  arrived,  to  the  astonishment  of 
all,  with  two  asses  who  had  changed  heads. 


Asia  Minor.— 1831.  19 

March  6. — I  received  by  people  from  Iconium,  the  following  in- 
formation respecting  that  piece,  which  is  mentioned  in  Acts  xiii. 
51,  and  xvi.  2;  also  2  Tim.  iii.  11.  There  are  40  Greek  and  280 
Armenian  houses.  The  Greeks  have  one  Bishop  whose  name  is 
Anthymus.  To  Iconium  belong  forty  villages,  inhabited  by 
Greeks,  which  are  called  by  the  Turks,  Giaur  Koy,  (villages  of 
iniidels.)  At  Bultur  I  met  with  a  Jew  from  Brcosa,  to  whom  I 
preached  the  gospel. 

IMPERIAL  FAST-DAY  AMONG  THE  GREEKS. 

It  is  said  that  the  Emperor  Constantine  ate  meat  en  the  Sth 
March,  and  pieces  of  it  remaining  between  his  teeth,  he  decreed  a 
last  to  be  kept  on  this  day.     The  Greek  Priests  are  very  ignorant. 

Kurios  Saba  Seraphim,  a  Greek  from  Cesarea,  was  intimately 
acquainted  with  the  active  and  zealous  missionary  Mr.  Grid  ley 
from  America,  who  died  at  Cesarea.  The  Greeks  here,  desired 
me  to  procure  for  them  English  passports,  which,  they  said,  would 
protect  them  from  the  oppression  of  the  Turks. 

CESAREA. 

I  learn  by  people  from  Cesarea  in  Parnphylia,  that  there  are  in 
that  place  10,000  Armenians  and  1,750  Greeks,  and  in  the  surround- 
ing villages  25,000  Armenians  and  15,000  Greeks.  The  name  of 
the  Greek  bishop  at  Cesarea  is  Ch^santhos;  and  the  name  of  the 
Armenian  bishop  is  Hakobos  Wartabet.  The  name  of  the  Greek 
Primate  is  Michael  Giorganjoglu,  that  of  the  Armenian  Primate 
is  Sartar  Oglus  Karapet.  I  give  these  names  for  the  information 
cf  missionaries,  who  may  be  inclined  to  go  there.  At  Taxiarchi 
Koy,  near  Cesarea,  is  the  great  convent  called  Michael  Archange- 
lcs. 


Sparta  is  only  a  few  hours  from  Buldur,  which,  they  say,  wes 
formerly  colonized  by  Greeks  from  Sparta  in  Greece.  The  Greeks 
find  there  an  enormous  quantity  of  coins.  If  a  depot  of  Bibles 
were  made  in  the  house  of  the  Archbishop  of  Attalia,  they  might 
easily  be  sent  to  all  these  places. 

COMPLAINTS  MADE  BY  THE  MUSSULMANS. 

"The  Nesaam  (new  discipline)  looks  well,  but  the  strength  of 
Islam  is  gone:  since  the  Janissaries  have  been  put  down,  We  have 
had  war  upon  war.  Daud  Pasha  at  Bagdad  is  a  rebel,  and  the 
poor  are  required  to  pay  more  than  they  are  able."  The  whole  cf 
this  country  belonged  to  the  Genoese;  the  ruins  of  castles  ascribed 
to  them,  and  the  memory  of  their  name,  prove  the  ancient  gran- 
deur of  that  nation. 

DEPARTURE   FROM  BULDUR. 

March  12. — I  left  Buldur,  and  arrived  at  Kitshiborlu.  The  day 
following,  I  arrived  at  Santokloo,  which  is  entirely  inhabited  by 
Turks;  but  in  the  khan,  (Inn)  I  met  with  Greek  and  Armenian 


20  Asia  Minor. — 1831. 

merchants  from  Akhshehir,  Kiutaya  and  Sparta,  who  were  very 
kind  to  me.  When  I  asked  them  of  what  denomination  they  were, 
the  Greeks  replied,  "We  are  partly  Christians,  partly  Armenians, 
partly  Papistian,"  i.  e.  Papists  or  Armenian  Catholics.  It  is  to 
be  observed,  that  the  Armenian  Catholics  there  call  themselves 
Papistian.  I  proclaimed  to  them  the  gospel  of  Christ,  and  his 
future  coming. 

FEAST  OF  BAIRAM. 

March  15. — We  were  in  a  Turkish  house  in  the  village  called 
Pasha  Koy;  the  Turks  were  celebrating  their  Bairam.  Early  in 
the  morning,  they  went  to  the  mosque;  after  which,  they  invited 
their  Mullah  to  their  house,  and  had  a  frugal  dinner.  Many  Chris- 
tians, alas!  in  the  East,  celebrate  their  Easter  by  getting  drunk. 
I  suffered  much  on  the  road,  from  the  sulkiness  of  my  black  ser- 
vant. 

March  17. — I  arrived  at  Kiutaya  in  Phrygia,  mentioned  in  Acts 
xvi.  6  and  xviii.  23.  The  inhabitants  of  this  place  are,  Turks 
4500,  Greeks  1750,  Armenians  3500,  and  Armenian  Catholics 
2500. 

Every  one  of  these  Christian  denominations  has  its  Bishop.  I 
called  on  Theodosius,  who  is  Archbishop  of  Kiutaya  in  Phrygia, 
and  Angora  in  Galatia;  he  resides  two  years  at  Angora,  and  two 
years  at  Kiutaya;  he  is  a  good  natured  man,  but  unfortunatel)r 
deaf;  he  gave  me  a  room  in  his  house,  and  the  kind  gentleman 
waited  on  me  at  table.  He  lamented,  that  now  many  Armenians 
at  Kiutaya  were  turning  Catholics,  since  the  Sultan  had  issued  a 
firman  in  favour  of  Roman  Catholics.  I  preached  the  gospel  to 
some  Greek  Priests. 

The  Archbishop  of  this  place  spoke  highly  of  the  amiable  and 
active  Pev.  Mr.  Leeves.  He  desired  me  to  send  some  Greco-Turk- 
ish Testaments  from  Constantinople. 

March  19. — I  left  Kiutaya,  and  arrived  at  Almatshek;  where  I 
conversed  with  the  Turks  about  Jesus  Christ.  Oh,  what  a  bless- 
ed hour  it  is,  which  is  passed  in  speaking  of  our  Lord  Jesus 
Christ! 

In  a  village  called  Dodurga,  a  Turkish  soldier  of  the  new  dis- 
cipline tried  to  entertain  me  and  my  landlord,  by  practising  the 
exercise.  My  landlord,  a  Turk,  sighed!  The  country  is  full 
of  exiled  Governors  and  Pashas. 

It  is  remarkable,  that  in  all  those  Turkish  towns  I  passed 
through,  the  bakers  are  Greeks  from  Yaneena. 

ARRIVAL  AT  BROOSA. 

March  24. — I  arrived  at  Broosa  in  Bithynia,  into  which  country 
St.  Paul  essayed  to  go,  but  was  not  permitted  by  the  Spirit.  Acts 
xvi.  7.  I  resided  with  Mons.  Crispin,  a  French  gentleman.  Mr. 
Zorab  lent  me  money  to  carry  me  to  Constantinople.  The  inhabi- 
tants of  Broosa  are,  Turks,  4000;  Greeks,  3000;  Jews,  1500; 
Armenians,  15000;  and  Armenian  Catholics,  3000. 


Turkey.— 1831.  21 

ARRIVAL  AT  CONSTANTINOPLE. 

March  27. — I  arrived  at  Constantinople  for  the  third  time,  and 
was  kindly  received  by  His  Excellency  Sir  Robert  Gordon, 
Messrs.  Cartwright,  Buchanan,  Kennedy  and  others.  While  I 
remained  at  Constantinople,  I  lectured  and  preached  to  the  En- 
glish, Italians,  and  Jews.  I  called  on  His  Eminence  the  Greek 
Patriarch  Constantios,  formerly  Archbishop  of  Mount  Sinai,  who 
famished  me  with  letters  of  introduction.  I  observed  at  Constan- 
tinople the  steps  taken  b}T  the  Sultan,  for  bringing  about  the  ac- 
complishment of  those  prophecies,  which  predict  the  downfall  of 
the  Turkish  Empire,  under  the  emblem  of  the  drying  up  of  the 
river  Euphrates.  It  is  somewhat  remarkable  that  the  Jews  at 
Constantinople  believe  it  to  be  the  place  where  Job  lived,  i.  e.  the 
land  of  Uz.  At  Constantinople  are  man}'  of  the  sect  of  Shabatay 
Zebi,  the  pretended  Messiah  in  the  17th  century,  who  apostatized 
and  became  a  Turk:  nevertheless  the  sect  still  continues.  I  have 
already  given  a  full  account  of  the  Jews  of  Constantinople  in  my 
former  journals.  I  should  here  mention  with  gratitude,  that  HJ3 
Excellency  Sir  Robert  Gordon  offered  me  as  much  money  as  I 
might  want  for  my  journey  to  Persia;  but,  as  I  had  a  kind  patron 
at  Malta,  I  did  not  take  advantage  of  His  Excellency's  generosity. 

DEPARTURE  FROM  CONSTANTINOPLE. 

April  5. — I  had  embarked  for  Trebison  on  board  a  Genoese  ship; 
but  as  she  put  back  to  Buyuk  Dere  on  the  10th,  I  determined  to 
perform  the  journey  by  land. 

April  21. — I  took  post  horses,  and  set  out  for  Gheba,  nine  hours 
from  Constantinople.  Towards  evening,  the  postilion  refused  to 
proceed,  unless  I  made  him  a  present;  as  I  would  not  be  so  im- 
posed upon,  I  went  on  foot,  and  he  followed. 

April  22. — We  arrived  at  Ismit  in  Nicodemia;  this  place  is  in- 
habited by  Turks,  7500;  Greeks,  400;  Armenians,  2000;  and 
Jews,  100. 

The  name  of  the  Greek  Archbishop  is  Apamias  Benedictos, 
who  received  me  very  kindly  into  his  house. 

April  23. — Arrived  at  Sabanja,  inhabited  by  Turks  and  a  few 
ignorant  Greeks.  I  took  up  my  abode  in  the  khan,  (Turkish  inn.) 
Towards  evening-,  an  Armenian  Catholic  arrived  from  Sabas  near 
Tokat,  who  was  lately  banker  to  the  Sultan.  His  name  is  Tenker 
Og-lo.  He  was  exiled  in  the  year  1823  with  the  rest  of  the  Ar- 
menian Catholics,  but  is  now  restored  to  his  office.  He  save  me 
a  letter  of  introduction  to  the  Woywoda  (Governor)  of  Gheba. 
From  thence  I  Avent  to  Teraklea,  and  Torbalo.  In  the  district  of 
Torbalo,  there  are  1000  Armpnians. 

April  27— Arrived  at  Nali  Han,  inhabited  by  1000  Turks,  500 
Armenians,  and  a  few  Greek  bakers  from  Yaneena.  Along  the 
whole  of  this  road,  I  found  that  the  Turks  hated  the  Sultan. 

April  29. — I  arrived  at  Bey  Bazar,  inhabited  by  Turks.  Th« 
Banker  of  the  Governor  was  an  Armenian,   in  whose  house  I 


22  Asia  Mnor.— 1831. 

lodged.     Here  I  had  several  opportunities  of  speaking  with  the 
Turks  about  Christ. 

April  30. — I  arrived  at  Ayash,  a  Turkish  town.  I  resided  with 
a  Mohammedan  Mullah,  where  I  met  with  Ibrahim  Pasha  of  Go- 
roon,  who  had  been  made  a  prisoner  by  the  Russians. 

ARRIVAL  AT  ANGORA  OR  ANGOROO. 

May  1. — Arrived  at  Angoroo,  the  ancient  Galatia.  There  is  a 
convent  near  this  town,  belonging  to  the  Armenians,  where  it  is 
believed  that  the  Apostle.  Paul  resided.  On  the  first  day  of  my 
arrival,  I  lodged  in  the  Greek  convent.  The  next  day,  the  Arme- 
nian Catholic  Archbishop,  for  whom  I  had  letters,  sent  for  me. 
He  is  a  good  natured,  active  old  man;  he  offered  me  every  assist- 
ance in  his  power.  He  is  a  great  favourite  with  the  Court  of  Rome. 
The  inhabitants  of  Angoroo  are,  Turks,  50,000;  Greeks,  1500; 
Jews,  500;  Armenians,  250;  and  Armenian  Catholics,  15,000.  The 
latter  were  converted  to  the  Catholic  religion,  one  hundred  and 
fifty  years  ago.  There  I  met  with  Abbate  Shereen,  a  fellow  stu- 
dent with  me  at  the  Propaganda  at  Rome.  I  confess,  that  at  first 
I  was  afraid  that  he  would  greatly  oppose  me;  but  on  the  contrary, 
he  embraced  me  as  an  old  acquaintance,  and  talked  of  the  agreeable 
hours  we  had  passed  in  the  college.  He  only  observed,  "Dear 
Wolff,  if  you  had  remained,  you  would  have  been  a  Bishop!" 
The  Armenian  Catholics  have  twenty-two  Priests.  If  you  ask  an 
Armenian  Catholic,  whether  he  is  an  Armenian,  he  replies,  "No, 
I  am  a  Kotolok,"  i.  e.  a  Catholic.  But  it  cannot  be  denied,  that 
the  Armenians,  converted  to  the  Roman  Catholic  Church,  are  more 
humane,  more  kind,  more  civilized  than  the  rest  of  the  Armenians 
in  Anatolia.  In  those  parts  of  Asia  Minor,  where  the  Roman  Ca- 
tholic missionaries  have  not  been,  the  native  Christians  are  most 
rude  and  uncivilized;  the  Greeks  at  Angoroo  form  an  honourable 
exception.  For  Seraphim  of  Adalyah,  who  was  Archbishop  of 
Angora,  went  to  Venice,  and  there  translated  the  Psalms  of  David 
into  the  Turkish  language  with  Greek  characters,  whic1^  translation 
even  received  the  sanction  of  the  Pope.  He  afterwards  wrote  three 
books  against  the  Pope,  which  he  called  1d\7r:g  ej#yyeKixu,  "the 
Evangelical  Trump."  This  compelled  Seraphim  to  leave  Venice 
and  go  to  Angoroo,  where  he  was  first  a  Schoolmaster,  and  then 
an  Archbishop.  Dionysios  Hieromonachos  translated  the  New 
Testament  into  Greco-Turkish,  with  some  portions  of  the  Old 
Testament. 

The  Armenian  Catholics  divide  themselves  into  two  classes: 
into  "Mehiterites,"  i.  e.  Armenians  of  the  College  of  Venice;  and 
"Allunni  della  Propaganda."  The  Mehiterites  say,  that  their 
Patriarch  Ostniziwas  a  Roman  Catholic  Saint:  the  Propagandists 
declare  him  a  heretic. 

Though,  very  unwell,  I  proclaimed  the  Gospel  to  the  Greeks  and 
Catholics.  The  Greek  Primate  Anastas  Kupegio  Oglu,  took  me 
to  his  house,  where  I  had  the  assistance  of  his  whole  family.  I 
convinced  them  of  the  absurdity  of  some  of  their  tenets.  St.  Tlieo- 
dotion  suffered  martyrdom  here,  in  the  time  of  Dioclesian. 


Ma  Mnor.— 1831.  23 

An  Armenian  Catholic  physician,  Dr.  Pietraki,  expressed  his 
desire  to  be  useful  to  the  British  and  Foreign  Bible  Society.  There 
are  here  a  great  many  old  English  Prayer  books,  left  by  the  Eng- 
lish factory,  which  existed  here  thirty-six  years  ago. 

I  had  repeated  interesting  conversations  with  Greeks  and  Arme- 
nian Catholics,  about  the  truth  of  the  religion  of  Jesus  Christ;  and 
respecting  the  literal  interpretation  of  unaccomplished  prophecy, 
and  the  future  Christo-archy  at  Jerusalem.  They  were  all  con- 
vinced, after  I  had  read  to  them  the  20th  chapter  of  Revelations. 
The  Armenian  Catholic  Archbishop  I  found  to  be  a  liberal  and 
kind  hearted  man.  I  cannot  bear  to  hear  people  canting  about  the 
illiberality  of  Catholics:  that  there  exists  illiberality  among  them 
is  certain;  but,  this  is  not  confined  to  Roman  Catholics.  1  found 
a  similar  spirit  of  illiberalit}-  not  only  among  Protestants,  but  like- 
wise, to  a  high  degree,  among  the  Neologists  in  Germany.  Johann 
Heinrich  Voss,  the  Necloger  at  Heidelberg,  behaved  with  greater 
illiberality,  intolerance,  and  ingratitude  towards  Count  Stolberg, 
than  a  Roman  Catholic  in  the  16th  century  would  ever  have  done 
towards  a  Protestant. 

May  4. — I  dined  with  the  Armenian  Catholic  Archbishop,  (to 
whom  I  had  been  recommended  by  Sir  Robert  Gordon)  and  with 
the  Primates  of  the  Armenian  Catholics.  It  is  to  be  observed,  that 
the  Armenian  Catholics,  and  Orientals  in  general,  subject  to  the 
Pope,  are  frequently  very  liberal  when  not  watched  by  Italian 
Priests. 

JEWS  OF  ANGOROO. 

May  5. — When  the  Jews  were  driven  cut  of  Spain,  the)7  went 
to  all  parts  of  Asia  Minor,  and  the  coasts  of  Africa.  They  were 
kindly  received  by  the  Turks,  and  treated  as  "Musaffir,"  i.  e.  Tra- 
vellers. The  Jews  of  Angoroo  are  the  descendants  of  those  Sefar- 
dim*  that  were  driven  out  of  Spain.  They  have  lived  there  for 
these  300  years.  I  left  them  a  Bible,  and  expounded  to  them  the 
Scriptures  in  the  synagogues.  They  are  not  in  possession  of  the 
Talmudical  books. 

VISIT  TO  THE  CADI  AND  GOVERNOR  OF  ANGOROO. 

Both  the  Cadi  and  Governor  desired  to  see  me.  I  went  and 
explained  to  them  the  object  of  my  mission.  The  Cadi  observed, 
that  people  ought  to  live  quietly  at  home,  and  not  concern  them- 
selves about  the  religion  of  others.  I  replied,  that  neither  Mo- 
hammed or  his  followers  could  have  been  of  that  opinion,  for  they 
were  anxious  that  others  should  embrace  their  sentiments.  He 
informed  me  that  the  name  of  Angoroo  was  formerly  Amoorea.  I 
had  a  discussion  with  the  Director  of  the  Police,  about  the  authen- 
ticity of  the  Scriptures. 

ARMENIAN,  CATHOLIC,  AND  GREEK  LADIES  OF  ANGOROO. 

The  Armenian,  Catholic  and  Greek  ladies  are  not,  like  the 

*  All  Jews  who  are  descendants  of  the  Spanish  Jews,  are  called 
Sefardim. 


24 


Asia  Mnor.— 1831. 


Turkish  and  Armenian  ladies  of  Anatolia,  shut  up  in  their  harems; 
but  welcome  strangers,  and  exhibit  a  modest  and  ladylike  deport- 
ment. 


SIGNOR  ANASTAS  KUPEGIO  OGLU 

Is  a  Greek  merchant,  but  well  acquainted  with  the  Greek  Fa- 
thers of  the  Church,  and  is  an  able  Divine.  I  lived  latterly  in  his 
house,  and  conversed  freely  with  him  on  all  points.  He  has  the 
good  of  his  nation  at  heart,  and  tried  b}^  arguments  to  put  a  stop 
to  the  progress  of  the  Catholics. 

HAJI  DEMETRAKI. 

An  amiable  and  inquisitive  Greek;  he  is  desirons  that  their  liturgy 
should  be  in  the  Turkish  language,  as  nobody  here,  except  Kupe- 
gio  Oglu,  understands  ancient  Greek.  Thus  we  see,  that  in  every 
country  there  are  people  who  see  the  want  of  a  reform  in  certain 
points;  but  reform  often  ends  in  pulling  down,  instead  of  building 
up. 

CONVERSION  OF  A  JEW  IN  ANATOLIA. 

Demetraki  is  in  possession  of  a  Greek  manuscript,  which  con- 
tains the.  following  account  of  a  Jew  converted  to  Christianity, 
written  by  himself.  He  relates,  that  he  performed  miracles  by  his 
power  with  devils.  A  young  man  called  upon  him  one  day,  and 
promised  him  a  large  sum  of  money,  if  he  would  cause  the  affec- 
tions of  a  certain  girl  to  be  so  disposed  towards  him,  as  to  consent 
to  marry  him.  The  Jew  applied  his  art  for  this  purpose,  but  pro- 
duced no  effect  upon  the  girl.  On  asking  her  the  reason  of  it,  she 
said  that  she  was  a  Christian,  and  to  a  Christian  witchcraft  can 
do  no  harm.  This  circumstance  induced  him  to  become  a  Chris- 
tian, and  he  took  the  name  of  Cyprianus.  He  has  written  a  bcok, 
in  which  he  recommends,  that  when  a  person  is  not  able  to  sleep, 
he  should  read  Psalm  131.  He  has  also  given  in  his  book  the 
names  of  Archangels  and  Devils;  which  I  insert,  as  it  may  be 
useful  to  etymologists. 

NAMES  OF  ARCHANGELS. 


1  Michael. 

7  Kretoel. 

13  Ravolam. 

2  Gabriel. 

8  Loel. 

14  Amelichero. 

3  Uriel. 

9  Matthia. 

15  Khoro  Samuel 

4  Raphael. 

10  Aphamael. 

16  Iperfolat. 

5  Melchidon. 

11  Ukharokhtoel. 

17  Yesael. 

6  Samisael. 

12  Ostrofael. 

NAMES  OF  DEVILS. 

1  Yilloo. 

12  Strenga. 

23  Karkeane. 

2  Abisoo. 

13  Ghilla. 

24  Pedomene. 

3  Karkaria. 

14  Okf. 

25  Marmalatosa. 

4  Sernosa. 

15  Amorfo. 

26  Elnus. 

5  Pignosa. 

16  Pada  Serea. 

27  Arta. 

G  Melecsa. 

17  Kalomene. 

28  Saeletus. 

Asia  Minor.— 1831. 


25 


7  Padomene. 

8  Ablistos. 

9  Miara. 

10  Leara. 

11  Afantos. 

34  Veleno. 

35  Karanos. 

36  Marmalo. 

37  Ariane. 

38  Abesa. 

39  Planekho. 

40  Planistria. 

41  Karapolia. 


18  Kalalea. 

19  Martado. 

20  Atrifo. 

21  Aristokleosa. 

22  Smatokholeosa. 

42  Vartalos. 

43  Trefokhtono. 

44  Rofokla. 

45  Gooza. 

46  Varga. 

47  Adikia. 

48  Khakhatorea. 

49  Akhortastos. 

ISTHANOS. 


29  Egyptiane. 

30  Abidoso. 

31  Genarkos. 

32  Karanekho. 

33  Ablenso. 

50  Saleponorea. 

51  Siniani. 

52  Aiiarbarlea. 

53  Mokhroto. 

54  Jotesa. 

55  Seeze. 

56  Okolos. 

57  Monopatosa. 

58  Aphanistiria. 


Isthanos,  six  hours  from  Angoroo,  is  an  interesting  place,  in- 
habited by  5000  Armenians,  who  speak  only  the  ancient  Armenian 
language.     There  are  among  them  150  Mohammedans. 

May  7. — The  Armenian  Catholic  Archbishop  permitted  me  to 
take  the  following  copy  of  a  letter  addressed  to  the  Archbishop  by 
Cardinal  Capellari,  now  Pope,  on  the  Armenian  Catholics  being 
exiled  from  Constantinople.  It  appears,  that  the  Archbishop  had 
reported,  and  with  truth,  that  the  Armenians,  who  do  not  recognise 
the  Roman  Pontiff,  had  been  the  instigators  of  that  decree,  issued 
by  the  Sultan,  against  the  Armenian  Catholics.  The  answer  is 
written  with  the  utmost  prudence:  it  is  in  the  style  of  a  mother 
who  excuses  her  disobedient  and  rebellious  children,  and  even 
tries  to  exculpate  their  misbehaviour.  The  following  is  a  copy  of 
the  original. 

Illustrissimo  e  Rmo.  Signore, 

Si  e  ricevuta  la  lettera  di  V.  S.  scritta  da  Kiutaya,  in  data  dei 
30  del  passato  Maggio.  II  contenuto  di  questa  lettera  mi  eccita  a 
far  con  V.  S.  tutte  quelle  dichiarazioni  che  possono  servire  nelle 
presenti  circostanze,  a  sollevar  il  di  lei  spirito  dalle  idee  che  lo 
turbano.  Ella  si  e  pero  persuaso,  che  la  congregazione  fa  di  lei 
tutta  quella  stima  ch'  ella  merita,  e  che  fa  tutti  gli  elogi  della 
pazienza,  della  esemplarita  e  dello  zelo  dimostrato  da  lei:  anche  in 
mezzo  alle  phi  gran  tribolazioni.  Non  e  pero  sola  la  S.  Congre- 
gazione, a  far  di  V.  S.  questi  elogi,  ma  le  di  lei  ottime  qualitasono 
cognite  anche  ai  di  lei  connazionali.  Si  hanno  posit: vi  riscontri 
sulli  veri  motivi  che  tuttora  impediscono  a  V.  S.  il  ritorno  in 
quella  capitale.  Non  deve  Ella  considerare  i  suoi  connazionali 
come  causa  di  questo  male,  ma  deve  attribuirlo  al  diverso  punto  di 
vista,  con  cui  il  Governo  Turco  riguarda  i  flrmani  di  esilio  rilasciati 
nominatamente  contro  persone  particolari;  posso  poi  assicularla 
che  i  suoi  connazionali  medesimi  di  Costantinopoli  hanno  fatto  e 
fanno  il  possible,  perche  venga  tolto  1'  ostacolo  al  di  lei  ritorno. 
Confidiamo  pero  nella  provvidenza,  ed  aspettiamo  dal  Signore  il 
3 


Jsiml&nor.— 1531. 

-7-1..::  ::il7  .77 "f  t:^:::.  :.:  _r:.~:  :  7::  :::77:  7.f  r: ;■;.:.::.;.  . 
regime  eerie-  k  it  v  bt  la  gia  segruita  consacrazione  del  nuovo 
Arcivescovo  Itetropolitano  Primate  di  Costanrinopoli.  sono  in  essa 
:ri::Vr:"T  ivi'.f  \-:  ::.;..'.:.  i  z  -'—is .7i  .: ::.  :  f  :~7i  -7::  5:~..:  i  > 
.      -~  . :.  :7f  sonc  nella  rsreiisione 

deflepr  ::.  lui  dipendevano.     Monsignor 

Xinigiano  peso  ha  seri:: :  dk  s  1 7  f; ;  MoKggnox  C  oressi.  presran- 
dolo  a  contmnsxe  cane  prima  fino  al  suo  arrivo  b  ::opoli. 

Ess©  hi  pa  id   ;.-;  1  k   sfim  ed  amicizia,  e  desidera  poterlaaver 
T  -  > :  die  la  sua  congregazione  non  cessa  di  averla  in 

vista,  per jHTOTvedernella  mi crlirr  mar.:-.  Heal  di  lei 

ei  _:.:::'.  :r:_.  ::r:::::  7  v ignore,  zhe  lungamentse  la  :..—::•-. 
- 

7 . :::  1  :  - . '  1  ?r :-r- 1  r~ -  i ^ 

-:      7:7-.     -:    -    i-  ~  7  v.   ::::.t  :'::.: -7:  if::::. 
jied)     Castracaso. 

vrr.-T::rio. 
Monsignor  Giorgio  Pa?  .-.  - 

Vtanm     .  7  .  •  B  mirne,  Ancira. 

May  ?. — Z    7     ....  roo  and  stopped  at  a  pleasant  Turkish  vil- 
. : :-.  .  1..7-:  77   - 11 

77;.  f. — I  :.  anciently  the  capital  of  Galatia: 

.mated  net:  illed  Ghizl  Armak.  inhabited  by  9000 

Turks  and  500  Armenians;  the  latter  have  one  church  and  one 
7r:--:. 

May  9- — I  crossed  the  Ghizl  Armak,  flow:  g  ■  two  moun- 

tains-  The  country  around  is  fertile  and  romantic.  The  Curds 
feed  tr.T  m  the  fields,  and  lire  in  tents.     The  villages  are 

inhabited  hj  Tmkomans.*  In  the  evening-  we  arrived  at  the  vil- 
lage called  Kojo: .  -tomans  seemed  to  be  very  much 
iwterested  in  my  pursuits  and  intended  journey  to  Bokhara;  which 
place  l3iey  knew  -well  through  information  received  from  Der- 
vishes. 

—  ?mall  town  called  San2rorloo.  54  miles 

from  Gabtshik-  "  X>  Armenians,  and  70 

I  met  here  ■  -lians  from  Erivan,  which  place 

was  lately  Russians.     ;,We  travel  now  with  Rus- 

sian  passports,"  said  they  with  gTeat  delight. 

May  II  —  I  at  Alatsha."  I  from  Sangorloo,  inhabit- 

7  1  rfca  and  30  Armenians,  who  are  very  ignorant. 
May  12 — I  rode  39  miles  and  arrived  at  77  .   My  mind 

:  Thed  and  supported  with  thoughts  of  my  Saviour. 

ery  day  and  every 
tlie  'nploringr  the  support  of  his  Saviour  and 

the  Lord  Je?  irryonhis 

Jews  a:.:  .  with  apparent  holy  zeal,  but  if 


-   1  ■  -  :      .  TDoray 


Z    _"  '    r  —  -  " 

-    " 
II:.   Z  —!_::----:  i:  r-^-.i.  _i_7i7-i  :~  -   •      Ziiti   211  - 
. :  -  .   i    .  _  -    _    i  -         .    i     _  - 

i    I:    ZL—Ti    Z    11     .      £2.7. 

22~  _2-    _7    7     7_7 

--   — I    1771""-:     17    7     12  -     17171"    72_  -".    Z  12    ~.    '   :  ~.    .    - 

7-72.    .^1  ;  77  -■-      . :-      .       7     .  .  "     -7  A.-TiPTl 

-  -        I  i— -i  irr-  -mi    _-.i.i_   i  i  :  ~    .       ~   ___ 

:-7-2_.  ne  ii     '    -    --     .    i     :  ne  1271-7      2      222       2     -       12 
^  not  limit  U  «6""5fe  rftfflnrTSgTvrgg   one  :ii£?r -^P2E 

"r7"  -    ";     i:     5  ~  1     1    2.--     _-    "  --  "       I     17    _r_ll -1 1:    ~-  — 

-  -    .         7i™   21   :  n-     117         :  *  - :     _ - "  -  22     1  7  "i: 
.  __-  ,_i_    :    1     n~7  "i"  -:  . 

111  ? ■  _-i    mrne?  1211  lie       1    -:~      2_-i    _     _n    21212 

v  .  ,"   :i  ~  it--   ~i  11  7 -"     1  :  _-  _    v  :  -1     -     -  1  1-1      Z:  -     -_ 

;  7       11  -         2-2     11 

.    .      .      ■        -    ~  -  -    -.       2       .21-  1:  ~  ; 

2      .  "  -  1  7         7  -    :      .21  :  I  :  2- 

:_  -  v        12^7.   12  -  ~    2  -   ~  .      - 

_e~v  Er  .__-—".     -r  — 

7217  —  112  ~      :      2  17:   lie  -  211  —  i-    - "     .     i:     -   -  7 

;       l.  -  1       7-1    -11   -1    2  T.  "        Zr    :    21111272.     122:   727 

TT'   1    ~7r    _1      -      1      ;i     ;     "2_72_72     1    21        "" 

;Z      Z  -2,5  I  i       :    ---  :  :  i:  -  .i:i    21:2   -   ._iii  I    -     27 
::--    Zui-i     .:.--:  2-^1^21221. 1    ii 


— — 

7"     > 


28 


Asia  Minor.— 1831. 


occasionally  pouring  out  my  soul  and  telling  them,  that  during  my 
missionary  wanderings  I  frequently,  very  frequently,  felt  the  need 
of  being  supported  by  an  increase  of  divine  grace,  in  order  that  I 
might  not  fall  into  vain  glory  and  self  conceit,  whilst  the  flight  of 
the  spirit  carried  me  from  Malta  to  the  Oxus. 

The  Archbishop's  jurisdiction  extends  over  18  places;  their  names 
are  as  follows: 

Palzana. 

8  Karakewesit. 

9  Koressa. 

10  Katokhori. 

11  Lizeze. 

12  Koyenek. 
This  list  may  perhaps  be  useful  to  missionaries  and  travellers. 

The  diocese  contains  2260  Greeks,  who  speak  a  strange  jargon  of 
modern  Greek  mixed  with  a  rude  dialect  of  Turkish.  The  Arme- 
nian Bishop  of  Shebin  Kara-Hizar  has  nine  villages  with  a  popu- 
lation of  4800  Armenians. 


Shebin  Kara-Hizar.  7 
Khakhawla.  8 

Ispahimahalla.  9 

Trobtshe.  10 

Alessar.  11 

Kalatshik. 


13  Awatshik. 

14  Keilik. 

15  Katshikoy. 

16  Eskona. 

17  Sopaki. 

18  Koskoy. 


Is  72  miles  from  Shebin  Kara-Hizar;  and  is  the  ancient  city 
Sebaste. 

NAMES  OF  THE  GREEK  ARCHBISHOPRICS  AND  BISHOPRICS  THROUGHOUT 
ANATOLIA. 

Provinces. 

1  Pisidia. 

2  Philadelphia. 

3  Ephesus. 

4  Eliopolis. 

5  Smyrna. 

6  Kesiko. 

7  Nice. 

8  Proosa. 

9  Chalcedony. 

10  Nicomedia. 

11  Angoroo.  (Galatia.) 

12  Iconium. 

13  Cesarea. 

14  Amasia,  (the  Euxi-") 
nus  Pontus  of  old.)  y 

15  Neo  Cesarea,  "> 

(Nicksar.)  3 

16  Nikopolis    (Shebin") 

Kara-Hizar.)  5 

17  Trebison. 

18  Khaldias. 

19  Theodosiopolis        I  d^  Erzeroom. 

(Erzeroom.)3 

INFORMATION  RESPECTING  THE  ARMENIANS. 

May  22. — The  Armenian  Bishop  of  Shebin  Kara-Hizar,  Hakobus 


Residence. 

Archbishop. 

Adalyah. 

do. 

do. 

Bishop. 

Archbishop. 

do. 

do. 

Dardanelles. 

do. 

do. 

do. 

Ismit. 

do. 

Angoroo  and 

do. 

Kiutaya 

do. 

do. 

Archbishop. 

Tokat  &  Oonia, 

Bishop. 

Archbishop. 

do. 

Gumushkhane. 

Asia  Minor.— \  831.  29 

by  name,  called  on  me.  He  was  born  at  Sawas,  the  ancient 
Sebaste,  which  is  inhabited  by  5000  Armenians;  it  has  a  Bishop, 
two  churches,  twenty  Priests,  and  a  monastery,  Surp  Neshaa. 
He  informs  me  that  at  Marsawan,  are  2500  Armenians,  an  Arch- 
bishop, and  a  church,  besides  the  great  monastery  Astwazazin. 

May  23. — The  Greeks  of  the  Diocess  came  from  their  respective 
villages,  and  brought  their  Bishop  various  presents,  which  they 
delivered  into  his  hands:  first  bowing  to  the  ground,  then  kissing 
his  hand,  and  then  bowing  again.  He  gave  each  of  them  in  return 
a  small  cup  of  brandy,  after  drinking  which,  they  exclaimed 
"Kgis-Tos  av'ia-rnV  i.  e.  Christ  is  risen.  They  then  brought  an  ac- 
cusation against  one  of  the  parishioners.  The  Bishop  immediate- 
ly wrote  an  Anathema  against  him,  which  he  ordered  to  be  read 
in  the  church. 

I  met  to-day  many  Greeks  with  Testaments  in  the  Greek  lan- 
guage, which  had  written  in  them  the  name  of  Benjamin  Barker 
of  the  Bible  Society;  which  proves,  that  the  account  given  by  the 
enemies  of  missionary  exertions,  respecting  the  distribution  of  the 
Bible;  alleging,  that  all  the  Bibles  which  are  distributed,  are  either 
burnt  or  remain  unread,  is  false.  The  Archbishop  desired  me  to 
send  him  50  Greco-Turkish  Testaments. 

PRIMATE  OF  GOROON. 

The  Primate  of  the  Armenians  of  Goroon  called  on  me:  he  informs 
me,  that  at  Goroon  is  a  church,  a  Priest,  and  5000  Armenians,  who 
acknowledge  the  authority  of  the  Cathokhikos  (Catholicos,  General 
Patriarch)  of  Sis,  whose  name  is  Ephrem,  like  that  of  Ech  Miazin. 
But  the  Cathokhikos  of  Sis  has  been  obliged  to  leave  that  place, 
and  go  to  Tarsus;  for  Kujuk  Gozan  Oglu,  a  chief  of  the  Curds, 
who  in  his  mountains  defies  the  Sultan's  authority,  gave  him  a  great 
deal  of  trouble;  the  Patriarch  Ephrem  therefore  left  Sis. 

May  24. — Having  rubbed  my  body  well  with  laudanum,  the 
dysentery  with  which  I  had  been  troubled,  ceased;  and  I  set  out 
for  Trebison,  with  a  worthless  country  Tatar,  who  was  always 
drunk.  We  slept  this  evening  in  a  Greek  village;  the  poor  people 
were  afraid  at  first,  that  we  came  to  tax  them  by  order  of  Govern- 
ment. As  my  Tatar  was  of  an  indifferent  character,  I  got  a  Greek 
to  accompany  me,  to  whom  I  gave  200  piastres.  I  would  advise 
every  traveller,  always  to  take  a  Tatar  from  Constantinople,  and 
on  no  account  a  country  Tatar.  The  name  cf  the  village  isTrobtshe. 
I  spoke  to  them  in  Turkish,  about  the  unsearchable  riches  of 
Christ;  for  though  I  do  not  speak  Turkish  perfectly,  I  am  able  to 
speak  about  Christ  with  every  sort  of  people,  and  to  tell  them  that 
Christ  died  for  our  sins! 

May  25. — I  arrived  at  Kara  Tatar,  belonging  to  the  hospitable 
Turk  Hamed  Zadeh  Omar  Aga,  who  was  very  kind. 

May  26. — I   arrived   at   Oolu   Sheiran.     The  ruins   of  many 
churches  show  that  it  was  formerly  inhabited  by  many  Christians. 
It  is  now  inhabited  by  one  Armenian  family  and  two  Greek. 
3* 


30 


Asia  Minor.— 1831. 


ARRIVAL  AT  GUMUSHKHANE. 

May  27. — After  twelve  hours  ride,  I  arrived  at  Gumushkane, 
called  in  Greek  Kanion,  or  Khaldeas.  Krekor,  the  Armenian 
Bishop,  received  me  very  hospitably.  He  knew  the  amiable  and 
zealous  Rev.  Mr.  Leeves  by  reputation.  Bishop  Krekor  is  a 
learned  man,  but  his  unmarried  state  makes  him  hypochondriacal; 
he  would  willingly  follow  the  example  of  his  colleagues  Dionysius 
and  Jacob  who  are  married.  He  approved  of  the  text  in  Timothy, 
"A  Bishop  then  must  be  blameless,  the  husband  of  one  wife,  &c." 
He  wished  to  travel  with  me,  but  I  could  give  him  no  encourage- 
ment. He  gave  me  the  names  of  the  following  Armenian  Arch- 
bishops and  Bishops. 


Biocess. 

AR 

Name. 

CHBISHOPS. 

Diocess. 

Name. 

1  Nicomedia 

(Ismit) 

2  Angoroo 

Stephen. 

6  Diarbekir 

Hoannes. 

Thadeus. 

7  Marsawan 

Hakobus. 

3  Cesarea  in 
Pampl^lia 

Hakobus. 

8  Moosh 

Putrus. 

4  Tokat 

Kevork. 

9  Wan 

Makarditsh. 

5  Sawas 
(Sebaste) 

Hoannes. 

10  Erzeroom 

BISHOPS. 

Karapet.* 

1  Broosa 

Arutyon. 

11  Kharput 

Arakel. 

2  Panderma 

Hakobos. 

12  Paloo 

Khatjatoor. 

3  Kiutaya 

Karapet. 

13  Sason 

Hoannes. 

4  Janik 

Thadeus. 

14  Ad  ana 

Cathok.  E- 
phrem  of  Sis. 

5  Trebison 

6  Gumush- 
khane 

C  Krekor. 

15  Adrianople 

16  Takirtakh 

Mesrop. 
Arrakel. 

7  Shebin  Ka 
ra-Hizar. 

Hakobos. 

17  Smyrna 

Gabriel.f 

8  Arabker 

Thadeus. 

18  Pason 

Karapet. 

9  Egin 

Hoannes. 

19  Kars  and 
Bayazid. 

Antoon. 

10  Orfa 

do. 

The  diocess  of  the  Armenian  Bishop  of  Gumushkhane  contains 
1620  Armenians,  one  monastery,  a  church,  and  5  Priests.  Trebi- 
son, which  is  also  under  his  jurisdiction,  contains  1900  Armenians, 
and  thirty-five  villages  with  2500  Armenians. 

CATHOKHIKOS  OR  GENERAL  PATRIARCH  OF  AHTAMAR. 

At  Ahtamar  is  another  Bishop,  assuming  the  title  of  Cathokhikos 


*  Now  residing  at  Akhalzikh. 

t  Formerly  Patriarch  of  Jerusalem. 


Asia  Minor.— 1831.  31 

or  Universal  Patriarch,  whose  diocess  is  very  small,  while  the 
Patriarch  of  Sis  has  the  following  important  places  within  his 
diocess. 

1  Adana  11  Kilis  21  Albustan 

2  Tarsus  12  Antep  22  Marash 

3  Mesis  13  Room  Kalah  23  Seitoon 

4  Lampro  14  Surphas  24  Firnaz 

5  Belenk  15  Beshne  25  Hajin 

6  Payaz  16  Hassan  Mansoor  26  Wakhka 

7  Scanderoon  17  Malattia  27  Bozogh 

8  Antioch  18  Goroon  28  Debriki 

9  Lattachia  19  Derende 
10  Aleppo  20  Ashodi 

A  missionary  going  to  these  places  will  do  well  to  take  an  in- 
troductory letter  from  the  Cathokhikos  of  Sis. 

The  Armenian  Bishop  has  erected  two  schools:  one  at  Gumush- 
khane,  containing  60  children;  the  other  at  Trebison,  containing 
120  children.  He  desired  me  to  recommend  him  to  the  British 
and  Foreign  Bible  Society,  that  he  might  procure  100  Armenian 
Bibles,  gratis.  He  tells  me,  that  the  strictness  of  their  fast  days 
induces  many  to  turn  Catholics;  the  same  reason  was  assigned  by 
the  Syrians,  Chaldeans,  and  Greeks  for  many  persons  of  their 
communities  embracing  the  Roman  Catholic  creed. 

CONVENTS  OF  THE  ARMENIANS. 

The  British  and  Foreign  Bible  Society  would  do  well  to  furnish 
the  following  convents  of  the  Armenians  with  Bibles.  Ech 
Miazin,  near  Erivan.  Surp*  Hakobus,  at  Jerusalem.  Surp 
Karapet,  at  Moosh.  Astwazazin,  at  Angora.  Surp  Khatsh,~j~  at 
Sawas.  Armash  Astwazazin,  at  Ismit.  kurp  Karapet,  at  Cesarea. 
Surp  Hoannes,  at  Armatol.  Surp  Khatsh,  at  Parakhoo.  Surp 
Khatsh,  at  Akhpat. 

Missionaries  labouring  among  the  Armenians  ought  to  knew  the 
learned  and  distinguished  men,  now  existing  among  them.     The 
following  are  some  of  their  names. 
Tirazo  Takwor  Andreas  Wardapet 

Peshtemalse  Oglu  Petros  Wardapet 

Hodawerde  Bartholomeos  Wardapet 

Tirazu  Hakob  Mariebyan  Bogos  (Paul) 

All  these  except  the  last  mentioned,  are  at  Constantinople. 
Bogos,  formerly  Patriarch  of  Constantinople,  is  a  very  clever. 
prudent  and  sagacious  man.  There  are  also,  Keork,  Episcopos  at 
Tokat.  Hakob,  Bishop  at  Marsuwan.  Hoannes,  Bishop  at  Egin. 
Kirkor  Wardapet  at  Trebison.  Michael  Wardapet  at  Moscow. 
Nerses,  formerly  Archbishop  of  Tiflis,  now  exiled  to  Bessarabia. 
Tirazu  Serope  at  Nakhtshawan.  Serope,  Archbishop  at  Astrachan. 

GREEKS  AT  GUMUSHEHANE. 

There  are  at  Gumushkhane  ten  Greek  Priests  and  an  Archbishop, 
*  Surp  signifies  Holy.  f  Surp  Khatsh,  Holy  Cross. 


•32  Mia  Minor.— 1831. 

who  is  now  at  Capan  Madan,  where  he  has  5000  Greeks  to  super- 
intend; his  name  is  Theophilos. 

Gregorios  Demetrios  Santoropolis,  a  Greek  Priest,  called  on 
me,  and  requested  to  have  some  Greek  Testaments  and  tracts. 

Poskowiz  Canaris,  an  emissary  of  the  Greek  Secret  Society  for 
effecting-  the  revolution,  came  to  Gumushkhane,  five  years  ago,  for 
the  purpose  of  effecting  a  revolution  among  the  Greeks,  in  the  vil- 
lages round  Gumushkhane  and  Trebison. 

May  29. — I  conversed  with  the  Armenian  Bishop,  and  Greek 
Priest  Santoropolis,  about  the  conversion  of  the  Jews;  for  I  think 
it  is  very  necessary  to  make  these  people  acquainted  with  the 
exertions  that  real  Christians  are  making  for  the  general  promul- 
gation of  the  Gospel.  Santoropolis  asserted,  that  all  the  Children 
of  Israel  will  be  converted,  with  the  exception  of  some  tribes;  this 
he  endeavoured  to  prove  in  a  curious  manner  by  Ezekiel  xxi.  12, 
13.  Jeremiah  ii.  9.  Apoc.ii.  9.  Genesis  xxxv.  23.  I  examined 
the  Armenian  Bible,  and  found  that  in  Daniel  viii.  14,  there  is 
the  number  2063,  whereas  in  our  version  it  is  2300. 

DEPARTURE  FROM  GUMUSHKHANE. 

May  30. — I  left  Gumushkhane  for  Trebison.  On  the  road  I  met 
with  a  very  singular  sort  of  man:  he  was  dressed  like  a  European, 
and  was  stretched  out  in  the  fields,  near  a  fire,  with  a  caTavan  of 
Turks,  coming  from  Trebison,  and  going  to  Erzeroom;  he  spoke 
French  and  Persian.  I  asked  him  who  he  was,  whence  he  came, 
and  where  he  intended  to  go.  He  is  the  Gil  Bias  of  the  Arme- 
nians, Artemis  by  name,  from  Ech  Miazin,  coming  from  Russia, 
and  going  to  India;  he  has  written  an  account  of  his  life  and  travels, 
in  which  he  gives  a  very  interesting  account  of  the  manners  and 
customs  of  his  nation. 

May  31. — I  arrived  at  Trebison,  and  took  up  my  abode  at  the 
house  of  Mr.  Brant,  the  British  Vice  Consul,  who  received  me 
with  the  greatest  kindness.  The  day  following  I  preached  in  the 
Consulate,  and  conversed  with  Mr.  Brant  about  the  Millennium. 

June  2. — I  called  on  the  Greek  Archbishop  Constantios,  he  in- 
formed me,  that  there  are  at  Trebison  2000  Greeks,  ten  churches 
and  thirteen  Priests.  There  are  twenty  villages  belonging  to  it,  in 
which  are  3000  Greeks,  and  four  monasteries.  They  are  greatly 
oppressed  by  Omar  Aga  and  Osman  Aga  Hypoglu. 

June  3. — I  called  on  His  Excellency  Osman  Pasha,  of  Trebison; 
accompanied  by  Serpos,  the  Dragoman  of  Mr.  Brant.  The  Sultan 
styles  this  Pasha  his  Dervish.  He  sent  for  two  Dervishes,  with 
whom  I  spoke  in  Persian  and  Arabic.  His  Excellency  gave  me 
letters  of  introduction  to  the  Pasha  of  Erzeroom.  Osman  Pasha 
is  devoted  to  the  Sultan,  and  is  a  man  of  devout  principles  accord- 
ing to  his  Sect;  and,  as  I  am  informed,  a  good  General.  Mr. 
Brant  is  a  kind  hearted,  open,  intelligent  gentleman;  he  pressed  me 
to  stay  with  him  until  my  health  was  restored. 

I  met  again  with  the  Dervish  Youssuf.  No  razor  has  passed 
over  his  head.  The  ancient  forms  and  usages  of  the  holy  men  of 
the  East  have  remained,  but  their  spirit  has  departed. 


Ada  Minor.— 1831.  33 

Signor  Ghersi,  the  Sardinian  Consul,  advised  me  to  go  to 
Makariev,  under  the  government  of  Nichney  Novgorod,  and  from 
thence  to  Bokhara;  for  there  is  a  great  fair  held  every  year  at 
Makariev,  at  which  are  many  persons  from  Bokhara. 

EAMSHOON 

Is  a  village,  a  few  hours  from  Trebison,  where  the  inhabitants 
were  Armenians,  but  have  turned  Mohammedans. 

Kroom,  where  Greeks  have  also  turned  Mohammedans.  There 
are  besides  these,  Greeks  at  Trebison,  who  outwardly  profess  the 
Mohammedan  religion,  but  are  Christians  in  secret. 

June  8. — I  left  Trebison  with  a  Tatar,  a  good  for  nothing-  fellow. 
Arrived  in  the  evening  at  Turakapan,  27  miles  from  Trebison. 

June  9. — Returned  to  Gumushkhane.  Youssuf  Pasha,  a  Pasha 
with  two  Tails,  sent  for  me,  to  converse  with  him.  I  spoke  to 
him  about  Christ.  In  the  evening  I  arrived  at  Tekka,  39  miles 
from  Turakapan. 

June  10. — Arrived  at  Baiboot,  42  miles  from  Gumushkhane,  in- 
habited by  5000  Turks  and  300  Armenians.  Previous  to  the  war 
with  Russia,  the  Armenians  amounted  to  4000;  but  afterwards 
they  emigrated  with  General  Paskewitsh  to  Akhalzikh.  The  in- 
habitants of  Baiboot  fought  most  desperately  against  the  Russians 
in  the  late  war. 

June  11. — Arrived  at  Ashgala,  formerly  inhabited  by  300 
Armenians,  who  emigrated  with  Paskewitsh  to  Akhalzikh.  I 
found  only  one  family  here.  From  this  place  I  arrived  the  same 
day  at  Klise,  a  place  with  a  hot  spring,  inhabited  before  the  war 
with  Russia,  by  300  Armenian  families;  there  are  now  only  ten, 
the  rest  followed  the  common  example  of  their  countrymen. 

ARRIVAL  AT  ERZEROOM. 

June  12. — I  arrived  at  Erzeroom,  and  was  kindly  received  by 
Mr.  Zohrab;  soon  after,  Sir  Henry  Willock  and  Major  Willock 
called  on  me,  and  gave  me  some  medicine;  for  I  was  very  unwell; 
they  had  just  arrived  from  India.  I  was  informed  by  Mr.  Zohrab, 
that  97000  Armenians  had  emigrated  with  General  Paskewitsh, 
from  Erzeroom  and  the  neighbouring  countries;  first  to  Lori,  then 
to  Akhalzikh.  "VYhen  the  Russians  came  to  Erzeroom,  the  Arme- 
nians poured  out  their  vengeance  against  the  Turks,  for  all  they 
had  suffered  from  them  in  former  times.  When  the  Russians  re- 
tired, Paskewitsh  told  them,  he  was  apprehensive,  if  they  remained, 
that  the  Turks  would  fall  again  upon  them;  moreover,  this  shrewd 
General  through  his  influence  with  their  Bishop,  induced  the 
whole  Armenian  and  Greek  population  to  emigrate  with  him, 
except  48  Armenian  Catholics,  and  100  Armenians,  who  remained 
at  Erzeroom. 

June  14. — I  called  on  His  Excellency,  the  Pasha  Mohammed 
Asad,  who  speaks  Persian  very  well.  I  met  here  likewise  with 
Captain  Woynikoff,  a  Russian  Commissary,  who  came  to  sell  the 
houses  of  the  Armenians  who  had  emigrated.     There  were  in  this 


34  Asia  Minor.— 1831. 

place  17000  Armenians  before  the  invasion  of  the  Russians.  The 
ancient  name  of  Erzeroom  is  in  Armenian,  Garim.  Having  no 
inducement  to  stay  longer  at  Erzeroom,  I  left  this  place  the  same 
day,  and  arrived  at  Hussein  Kale,  18  miles  from  Erzeroom.  Here 
I  met  with  Major  Wilson,  late  Resident  at  Busheer,  and  Mr.  Wil- 
son, brother  of  Mrs.  M'Neill  in  Persia:  he  requested  me  to  go  back 
with  him  to  Erzeroom,  which  I  did.  He  delivered  to  me  the  fol- 
lowing letter  of  Dr.  M'Neill  from  Persia. 

Tabreez,  May  25,  1831. 
My  dear  sir, 
I  have  just  heard,  that  we  may  expect  the  pleasure  of  seeing 
you  once  more  in  Persia:  and  as  my  friend  Major  Wilson,  who  has 
for  some  years  been  Resident  in  the  Persian  Gulf,  is  about  to  set 
out  on  his  way  to  Trebizond;  I  thought  it  would  be  a  gratification 
for  you  both  to  meet  on  the  road,  and  that  a  few  lines  to  save  the 
formality  of  an  introduction  without  them,  would  be  acceptable  to 
you  as  well  as  to  him. 

Your  friends  here  will  be  very  glad  to  see  3Tou  again,  and 
amongst  them  none  will  be  more  rejoiced,  than,  my  dear  Sir, 

Yours  very  sincerely, 
John  M'Neill. 

June  19. — I  set  out  again  for  Bayazid,  and  on  the  following  day 
arrived  at  Dehar. 

June  23. — I  arrived  at  the  Armenian  convent  Utshkelesea,  i.  e. 
Three  Churches;  the  same  name  by  which  Ech  Miazin  is  also 
called.  Utshkelesea  was  built  by  Turtat,  King  of  Armenia,  after 
he  was  baptized  by  Gregorius  Lusaworitsh,  or  the  Enlightener.  I 
here  met  with  five  Monks,  and  one  Khalifa,  i.  e.  Superior,  whose 
name  is  Kalust;  he  is  nominated  by  the  Cathokhikos  of  Ech 
Miazin.  Felizian  Zaremba,  the  dear  and  excellent  missionary, 
whom  I  met  with  at  Shooshe  in  Karabagh,  and  is  frequently  men- 
tioned in  my  travels  to  Persia,  distributed  Bibles  and  tracts  here. 
The  Armenian  name  of  the  Convent  is  Surp  Hoannes,  (Holy  John) 
and  the  name  of  the  place  is  Titz-Wan:  the  province  is  called  Pa- 
krewan.  Gregorius  Lusaworitsh  baptized  here  in  the  third  century 
124,000  persons.  The  Priests  are  very  ill  treated  by  some  Curdish 
Chiefs. 

Ten  thousand  families  of  Armenians  emi orated  from  the  neigh- 
bouring places;  say,  Bayazid,  Diordeen,  Nahya,  Alashkia,  Kha- 
mur,  and  Tutawaz.  Old  men,  and  poor  people  only,  who  had 
nothing  to  lose,  remained  behind. 

YESEEDEE. 

At  Kara-Bulagrh,  12  hours  from  the  convent  Utsh-Kelesea,  are 
Yeseedee,  worshippers  of  the  Devil.  They  divide  themselves  in 
Mesopotamia,  into  five  sects;  viz.  Danadea,  Mamusea,  Darea, 
Khaldea,  Sanjaar.  Besides  the  Turkish  and  Curdish,  they  speak 
a  language  (as  Artemis  asserts)  only  known  to  themselves.  Their 
Priests,  who  are  called  Meshayikh,  transmit  their  secret  know- 
ledge from  father  to  son.     In  taking  an  oath,  and  on  many  other 


Asia  Minor.— 1831.  35 

occasions,  they  cross  themselves;  with  this  difference  only  from 
the  Christians  of  Mesopotamia,  that  they  fold  their  hands,  raising 
only  the  middle  fingers,  which  they  place  one  against  the  other. 
When  they  drink  red  wine,  they  raise  the  glass  with  both  hands: 
asserting,  that  the  wine  is  the  blood  of  Christ,  and  if  a  drop  of  it 
falls  upon  the  ground,  they  lick  it  up  with  their  tongues.  They 
are  very  hospitable,  and  have  a  great  veneration  for  the  Devil,  to 
whom  they  pray  once  a  year  in  the  night  time;  which  night  is  call- 
ed "Lailat  Almehya,"  or  Night  of  Life.  They  call  him  Sagheer, 
i.  e.  the  "Little  One,"  or  "Little  God;"  at  enmity  with  God  now, 
but  who  will  be  restored  to  his  former  dignity  and  honour.  If  any 
person  draws  a  circle  round  a  Yeseedee,  he  will  remain  in  it  till 
he  dies,  unless  some  one  erases  it.*  They  lament  their  dead  forty 
days,  sitting  all  that  time  on  the  ground.  In  commemoration  of 
the  three  days  of  repentance  of  the  Ninevites,  they  sit  three  days 
on  the  ground,  and  even  deny  suck  to  their  infants  during  that 
time.  They  believe,  that  after  death  the  soul  enters  the  body  of 
another;  they  therefore  kill  people  with  little  scruple.  Hussein 
Tamboolan  is  their  great  Prince  upon  the  mountain  of  Sanjaar, 
between  Mardeen  and  Mosool,  in  Mesopotamia,  and  Ali  in  the 
city  of  Baatri,  near  Mosool.  They  dance  every  year  around  the 
ruins  of  ancient  Babylon,  and  thus  is  fulfilled  the  prophecy,  that 
people  belonging  to  the  Devil,  (in  the  English  version  translated 
Satyrs)  an^c5,  in  Arabic,  Witch  or  Magician,  shall  dance  there! 
Isaiah  xiii.  21. 

Near  Utsh-Kelesea  and  Bayazid  are  two  convents:  their  names 
are  Mezob  Astwaz-Azin,  and  Tatus  Arakel,  the  burial  place  of  the 
Apostle  Thadeus.  At  Utsh-Kelesea.  the  river  Euphrates  flows; 
the  name  of  the  river  in  Turkish  is  Murad.  Being  very  unwell. 
I  took  with  me  an  Armenian  Priest  to  Tabreez. 

PERSIAN  SETTLEMENTS. 

I  met  with  Persian  settlements  all  round  Bayazid;  for  many  of 
the  Persians,  who  inhabited  Erivan,  left  that  town  as  soon  as  it 
was  taken  by  the  Russians. 

June  24. — I  left  Utsh-Kelesea,  and  arrived  at  Bayazid,  (in  Ar- 
menian called  Tarusnek,  or  Kokowid.)  It  is  a  Pashalick  of  two 
Tails;  the  office  is  hereditary.  Balool,  the  present  Pasha,  resides 
in  a  most  splendid  edifice,  built  by  his  grandfather;  he  was  very 
kind  to  me;  but  his  power  is  very  limited,  being  surrounded  by  a 
rebellious  tribe  of  Curds.  Previous  to  the  emigration,  there  were 
10,000  Armenians  here:  at  present  there  are  not  150  families. 
There  are  two  Priests,  very  illiterate,  and  the  Armenians  them- 
selves are  of  the  lowest  description. 

June  25 — I  had  informed  Sir  John  Campbell  of  the  ill  state  of 
my  health,  when  I  set  out  for  Astara.  near  Tabreez,  with  my  Ar- 
menian Priest,  and  a  soldier  of  the  Pasha.  As  it  began  to  rain, 
we  stopt  in  the  tents  of  the  Curds,  Gozi-Kara,  where  I  met  with 

*  This  latter  observation  is  found  in  the  book  of  Artemis. 


36  Asia  Minor.— 1831. 

an  old  Dervish  from  Bokhara,  who  spoke  Persian/so  that,  by  di- 
vine assistance,  I  was  enabled  to  preach  to  him  the  Gospel  of  our 
Lord  Jesus  Christ.  He  was  by  far  the  most  intelligent  Dervish 
I  ever  met  with;  I  spoke  with  him  on  the  subject  of  prayer.  The 
following  is  the  substance  of  our  conversation. 

Dervish.  Whilst  1  am  speaking  with  you,  I  am  in  the  presence 
of  God.  God  created  the  light,  of  which  he  formed  the  angels, 
and  the  heavens,  and  the  earth,  paradise  and  hell.  Of  that  light 
he  created  the  light  of  the  Prophets,  of  the  light  of  the  Prophets 
he  created  the  light  of  the  Dervishes,  and  of  the  light  of  the  Der- 
vishes he  created  the  light  of  Islam,  and  of  that  of  Islam  he  creat- 
ed the  light  of  the  Kufar,  i.  e.  Christians,  Jews  and  Pagans. 

Myself.  What  will  become  of  this  world] 

D.  The  world  will  become  so  good,  that  the  lamb  and  the  wolf 
shall  feed  together,  and  there  shall  be  general  peace  and  fear  of 
God  upon  the  earth;  there  shall  be  no  controversy  about  religion, 
all  shall  know  God  truly;  there  shall  be  no  hatred. 

M.  Who  then  shall  govern  upon  earth? 

D.  Jesus. 

M.  How  many  years  shall  Jesus  be  King? 

D.  Thirty-six  years. 

M.  How  do  you  know  this? 

D.  From  the  Hadees  (traditional  accounts.) 

M.  WThat  do  you  think  of  Christians'? 

D.  If  you  wish  to  have  the  sentiments  of  the  Koran,  they  are 
infidels.  If  you  wish  to  have  my  own  opinion,  I  can  only  say, 
that  we  are  all  images  of  God;  more  I  cannot  tell  you! 

M.  Who  was  the  first  Dervish? 

D.  Mohammed  Abd-al-Ali. 

He  continued,  "Khaikus  Avdal,  a  Dervish,  wrote  a  book,  in 
which  he  said,  'Know  thyself,  and  thou  wilt  know  God.' "  I 
asked  his  opinion  concerning  those  Dervishes  who  go  about  play- 
ing the  fool,  and  are  called  Loote.  He  replied,  "Some  of  them 
are  drunk  with  the  love  of  God,  others  are  imposters." 

There  are  two  extremes  of  opinion,  prevailing  among  the  divines 
and  philosophers  of  Europe:  some  assert,  that  no  light  whatever 
is  to  be  found  among  people,  who  are  not  Christians.  This  is 
certainly  not  the  case.  Others  again,  like  the  mystical  Philoso- 
phers of  Germany,  imagine,  that  more  light  is  to  be  found  among 
the  SofFees  and  Dervishes  of  Persia,  than  even  in  our  Sacred  Wri- 
tings; which  is  a  grievous  error.  But  one  thing  is  certain,  that 
more  light  is  to  be  found  among  Dervishes,  than  among  the  most 
learned  Neologists  and  infidels  in  E  urope. 

June  26. — I  arrived  at  Awajik,  which  is  in  the  Persian  territory, 
belonging  to  Jaafar  Khan,  who  had  left  Erivan  when  the  Russians 
took  possession  of  it.  We  stopt  a  few  hours,  and  then  rode  on  to 
the  tents  of  the  Curd,  Sharaf  Oglu  Kasem  Sultan,  who,  in  order 
to  get  rid  of  us,  told  us  we  had  only  three  hours  to  Karaine.  We 
left  that  inhospitable  Curd,  and  went  on  towards  Karaine;  but  as 
that  place  was  eighteen  miles  distant,  we  stopt  at  Agha  Deeza,  in 


Persia.— 1831.  37 

the  house  of  a  poor  Armenian,  who  had  fled  from  Wan,  (called  in 
Armenian,  Dosp)  on  account  of  the  tyranny  of  Tamur  Pasha,  in 
order  to  settle  at  Erivan;  but  on  arriving  on  Persian  territory,  he 
was  stopt,  and  ordered  to  settle  there.  Poor  disappointed  people! 
Before  the  war  with  the  Russians,  three  hundred  families  of  Per- 
sians resided  in  this  place,  now  there  are  only  three  families. 

NERSES  OF  TIFLIS. 

I  was  informed  that  the  amiable  Archbishop  Nerses,  the  great- 
est man  of  the  Armenian  nation,  and  the  founder  of  an  Armenian 
Academy  at  Tiflis,  had  been  exiled  to  Bessarabia. 

A  Protestant  missionary  of  liberal  sentiments,  must  have  ob- 
served in  Archbishop  Nerses,  a  man  as  full  of  the  spirit  of  the 
Gospel,  as  any  Protestant  clergyman  in  England.  In  the  schools 
established  by  him,  religious  instruction  was  introduced.  How 
often  did  the  dear  man,  eight  years  ago,  tell  me,  "My  great  object 
is,  to  revive  among  my  countrymen  the  spirit  of  Gregory  Lusaw- 
oritsh."  He  did. not  cant  on  the  subject  of  religion,  he  was  truly 
in  earnest. 

June  27. — We  arrived  at  Karaine,  and  went  to  Ali  Sheikh,  where 
we  lodged  again  with  Armenians. 

June  29. — We  met  with  an  Armenian  caravan;  they  were  well 
informed  people.  They  repeated  to  me  the  history  I  had  often 
heard,  of  the  conversion  of  their  King  Turtat,  by  Gregory  Lusaw- 
oritsh,  in  the  third  century.  Turtat  died  at  Erzingan,  called  in 
Armenian,  Turan  Aghe,  and  was  buried  at  Hokoz-Wank,  near 
W7an,  in  the  province  of  Hawaz-Zor. 

The  Apostle  Bartholomew  is  buried  at  Albak,  (called  in  Arme- 
nian, Arebanos)  near  Salmast. 

The  Apostle  Thadeus  is  buried  at  Tatus  Arakel,  near  Shawar- 
shan,  (in  Turkish,  Babajuk)  near  Karaine,  ten  hours  from  Khoy. 
Hayk,  the  son  of  Togarmah,  mentioned  in  Genesis  x.  was  the 
founder  of  the  Armenian  nation,  and  is  buried  at  Hark,  near  Ma- 
nasgerd  and  Moosh.  I  proclaimed  Jesus  Christ  to  the  soldier  who 
accompanied  me  from  Bayazid.  The  Armenian  Priest  got  bold, 
and  spoke  to  the  soldier  about  the  letter,  which  Abgar,  King  of 
Orfa,  wrote  to  our  Lord  Jesus  Christ,  and  said  that  our  Lord  sent 
his  picture  to  Abgar. 

ARRIVAL  AT  KHOY. 

June  29. — We  arrived  at  Khoy,  inhabited  by  twenty  thousands 
of  Persians  and  Turks.  Most  of  the  Armenians  who  were  here, 
are  gone  to  Erivan,  and  those  who  remained  behind  have  ceased 
to  be  hospitable,  as  they  are  no  longer  oppressed  by  the  Persians, 
for  fear  of  their  removing  to  Erivan.  We  met  with  very  unkind 
treatment;  a  drunken  Armenian  actually  flogged  our  Wardapet, 
(Priest)  and  tore  out  his  beard.  I  asked  for  a  little  rice  boiled  in 
water,  which  they  refused  to  let  me  have  even  for  money,  saying, 
that  they  were  now  no  longer  afraid  of  the  Persians.  Slaves  sud- 
denly freed,  will  generally  act  in  this  manner:  I  found  it  to  be  the 
4 


38  Persia.— 1831. 

case  with  the  Armenians  at  New  Nakhtshawan  in  Russia,  and  the 
Greeks  in  the  Krimea,  when  I  travelled  in  those  countries. 

VISIT  TO  THE  PRINCE  OF  KHOY. 

I  called  on  His  Royal  Highness,  the  Prince  Governor  of  Khoy, 
Jehaan  Geer  Zadah.  He  is  the  son  of  Abbas  Mirza.  He  him- 
self, and  those  of  his  Court  knew  me,  when  I  travelled  in  Persia 
and  Oormia.  Mirza  Reza,  a  Persian,  who  has  been  at  Woolwich, 
gave  me  a  lodging  in  his  house,  and  invited  all  the  principal  Mul- 
luhs  and  Courtiers  to  meet  me.  I  had  the  following  conversation 
with  one  of  the  Mullahs,  whose  name  was  Hussein. 

Mullah.  Are  you  an  Isawee  (Christian)] 

/.  By  the  grace  of  God. 

M.  And  I  am  a  Mussulman,  by  the  grace  of  God. 

/.  Prove  to  me  your  religion  to  be  true. 

M.  My  religion  is  founded  on  the  four  books,  viz.  the  Bible,  the 
Gospel,  the  Psalter  of  David,  and  the  Koran. 

i".  I  deny  that  your  religion  is  founded  on  the  three  first  men- 
tioned books. 

M.  Do  you  call  Jesus  the  Son  of  God! 

i".  I  do;  for  the  Bible  and  the  Gospel  call  him  thus. 

M.  We  are  all  sons  of  God. 

i".  Then  you  admit  that  the  word  Son  may  have  different  mean- 
ings. Jesus  is  called  the  Son  of  God,  for  the  fulness  of  the  God- 
head dwelt  in  him  bodily. 

M.  How  can  he  be  God,  and  the  Son  of  God] 

/.  He  is  God  from  eternity;  as  regarding  the  Divinity  being 
united  to  humanity,  he  is  the  Son  of  God;  but  how  it  is,  I  cannot 
explain,  but  believe  it  on  the  authority  of  Divine  Revelation,  which 
cannot  err. 

There  were  present  at  this  discussion,  Haje  Hatem  Khan,  Khoda 
Dad  Goorgestane,  and  Haje  Fateh  Ali  Eeyk. 

At  this  place  I  was  informed,  that  at  Oormia  the  plague  was 
raging.  I  had  visited  Oormia  six  years  before,  and  conversed  with 
Nestorians,  Jews  and  Persians. 

SOLEIMAN  PASHA. 

Soleiman  Pasha,  a  relation  of  the  King  of  Persia,  called  on  me; 
he  is  well  acquainted  with  the  New  Testament,  and  is  zFarmason 
(Freemason);  he  said  that  Freemasonry  was  to  be  found  in  the 
fourth  chapter  of  the  Revelations  of  St.  John. 

DEATH  OF  HUSSEIN. 

The  death  of  Hussein,  the  son  of  Ali,  who  was  killed  by  Yazid, 
the  son  of  Moawia,  is  commemorated  this  month  by  all  the  Persians, 
who  bear  his  name:  all  those  who  are  called  Hussein,  put  on 
mourning. 

July  3. — A  taht-ruan*  of  Mr.  M'Neill's  arrived,  to  take  me  to 

*  Taht-ruan  is  a  kind  of  chair  carried  by  horses,  Taht,  a  chair; 
ruan,  walking. 


Persia.— 1831.  39 

Tabreez,  with  the  following  letters  of  Sir  John  Campbell  and  Dr. 
M'Neill. 

My  dear  sir, 

I  have  this  morning  had  the  pleasure  to  receive  your  letter  of  the 
24th  instant,  by  my  Gholam;  and  whilst  I  regret  your  serious  in- 
disposition, fondly  cherish  a  hope,  that  it  may  with  care  and  atten- 
tion have  decreased,  if  not  altogether  vanished. 

Our  carriage  we  have  not  here,  owing  to  the  badness  of  the 
roads,  which  will  not  admit  of  the  passage  of  a  wheel  conveyance 
to  our  present  encampment,  where  we  have  been  obliged  to  resort 
from  the  prevalence  of  plague  in  the  city  of  Tabreez.  Mrs.  Camp- 
bell's Taht-ruan  is  also  built  upon  a  principle  new  in  these  parts; 
Mr.  M'Neill  therefore  sends  you  his,  to  which  I  have  attached  two 
of  my  mules,  with  two  spare  ones  in  case  of  accidents.  His  ser- 
vant also,  Ali  Mohammed,  will  accompany  it,  as  he  understands 
the  country,  and  speaks  a  little  English,  and  from  his  practice  in 
pharmacy,  is  well  calculated  to  administer  certain  sedatives,  which 
may  be  of  benefit  to  you,  and  with  which  he  is  provided  with  in- 
structions regarding  them.  Ali  Mohammed  will  also  deliver  to 
you  twenty  ducats  under  seal;  your  letter  only  states  ten  tomauns, 
but  the  Gholam  mentions  20  ducats.  Should  any  accident  have 
befallen  your  funds,  before  your  arrival  at  Khoy,  and  that  the  pre- 
sent supply  should  not  prove  sufficient,  any  merchant  will  furnish 
you  with  what  may  be  required,  for  a  draft  upon  me. 

In  the  hope  that  your  melancholy  forebodings  may  prove  imagi- 
nary, and  that  we  may  soon  have  the  pleasure  of  seeing  you  here, 
where  a  tent  will  be  ready  for  your  reception, 

Believe  me,  my  dear  sir, 
Camp  at  Astara,  Yours  truly, 

June  29th  1831.  John  Campbell. 

P.  S.  The  Taht  starts  early  to-morrow  morning,  and  Ali  Mo- 
hammed is  directed  to  bring  you  straight  here,  instead  of  going  by 
Tabreez,  which  in  the  present  state  of  sickness  there,  would  net 
be  prudent. 

Camp  near  Tabreez,  June  29,  1831. 
My  dear  Wolff, 

I  this  morning  received  your  letter  from  the  vicinity  of  Bayazeed, 
and  was  much  shocked  and  distressed  to  find  that  you  were  so  un- 
well; I  trust  however  that  your  ailments  are  not  so  very  serious  as 
you  seem  to  apprehend,  and  that  we  shall  soon  have  the  great 
pleasure  of  seeing  you  amongst  us.  Mrs.  Campbell  is  in  a  state 
of  health  so  delicate,  as  to  make  it  impossible  for  me  to  leave  her 
at  present;  and  as  the  plague  prevails  at  this  moment  in  Tabreez, 
Cormick  is  fully  occupied  in  attending  to  his  professional  duties, 
with  the  Prince  Royal's  family.  Neither  of  us,  therefore,  could 
abandon  our  posts  without  a  dereliction  of  public  duty.  The  Ser- 
jeants are  employed  with  the  Prince's  army  at  Kerman,  and  there 
is  no  Englishman  available,  who  could  be  of  any  use  to  you.  I 
have  therefore  sent  my  confidential  servant,  Ali  Mohammed,  who 


40  Persia.— 1831. 

has  been  with  me  for  above  ten  years,  and  who,  as  he  speaks 
English,  Persian  and  Turkish,  will  perhaps  be  more  useful  than  a 
European.  I  give  him  some  simple  medicines,  with  directions, 
how  and  when  to  give  them  to  you,  which  he  can  comprehend,  as 
he  has  been  a  good  deal  employed  by  me  in  that  way.  Captain 
Campbell's  carriage  could  not  have  gone  to  Khoy  for  you,  the  road 
not  admitting  of  it;  but  he  has  given  us  the  use  of  his  mules,  and 
Mrs.  M'Neill  has  sent  you  her  Taht-ruan,  which  is  better  adapted 
to  these  roads  than  any  wheeled  conveyance.  Should  you  require 
to  be  bled,  you  may  apply  with  perfect  safety  to  any  Persian 
barber,  as  they  have  all  much  practice  in  that  way.  Ali  Moham- 
med will  remain  with  you,  and  conduct  you  to  us;  he  will  go  on 
to  prepare  a  place  for  you,  procure,  and  if  necessary,  prepare  what 
you  should  eat,  which  should  be  confined  to  soup,  rice  and  tea. 
He  will  obey  your  directions  in  every  thing,  and  I  hope  prove  use- 
ful to  you;  he  is  a  good  hearted  man,  and  will  not  think  it  any 
trouble  to  do  what  he  can  for  you;  besides,  he  has  my  very  special 
injunctions,  and  I  think  he  will  acquit  himself  creditably.  I  have 
desired  him  to  go  on  till  he  finds  you,  and  a  letter  has  been  written 
to  the  Prince  Governor  of  Khoy,  requesting  that  he  will  afford  you 
every  facility.  We  are  pleasantly  situated  in  tents;  the  air  is  cool 
and  pleasant,  and  there  is  no  disease  in  our  vicinity;  I  therefore  do 
hope,  that  a  few  days  of  rest  and  good  nursing,  will  restore  you  to 
health.  I  shall  go  out  to  meet  you,  if  I  find  I  can  do  so  with  pro- 
priety; but  this  is  uncertain.  Mrs.  M'Neill  desires  her  kindest 
remembrances  to  you,  and  I  remain 

My  dear  Wolff,  very  sincerely  yours, 
John  M'Neill. 

July  5. — 1  arrived  at  Sayd  Hajee;  its  inhabitants  are  of  the  family 
of  Mohammed. 

July  6. — I  arrived  at  the  camp  of  Astara,  where  Sir  John  Camp- 
bell, and  Dr.  M'Neill  had  pitched  their  tents,  on  account  of  the 
plague,  which  was  raging  terribly  at  Tabreez,  and  all  along  to 
Teheran  and  Khorossaun.  My  old  friend  M'Neill  came  out  to 
meet  me,  and  delivered  me  a  packet  of  letters  from  Malta,  which 
set  my  mind  at  ease.  I  was  received  by  these  gentlemen  with 
great  kindness. 

Dr.  M'Neill  gave  the  following  particulars  of  the  late  war  be- 
tween Persia  and  Russia.  The  Persian  army  was  entirely  defeated. 
Fatullah  Shah  was  abandoned  by  the  Governors  of  the  Province  of 
Aderbijan,  and  the  Governors  of  the  other  provinces  corresponded 
with  Russia;  there  was  not  one  of  his  servants  on  whom  he  could 
place  any  reliance.  General  Rosen  had  already  received  orders 
from  Paskewitsh,  to  march  towards  Teheraun;  if  he  had  arrived 
there,  the  Persians  would  have  killed  their  King,  and  taken  pos- 
session of  the  royal  treasure.  No  person  dared  make  the  King 
acquainted  with  the  danger  impending  over  his  head.  Mirza  Abd 
Alhassan  Khan,  and  Mirza  Abdalwohab,  (a  man  of  great  talents, 
formerly  my  friend)  his  ministers,  saw  the  critical  and  dangerous 
situation  of  their  Royal  Master,  but  dared  not  approach  the  throne 


Persia.— 1831.  41 

to  make  known  to  the  King  the  real  state  of  things.  They  desired 
Dr.  M'Neill  to  do  it.  When  he  entered  the  royal  presence, 
Fatullah  Shah  was  sitting  in  a  small  room,  with  his  head  lean- 
ing upon  his  knees.  His  countenance  betrayed  deep  sorrow:  he 
was  absorbed  in  gloomy  thoughts.  "I  know,"  said  he,  "my 
government  is  gone,  the  Dynasty  of  Fatullah  Shah  is  gone.  I  did 
not  want  war  with  Russia:  the  Mullahs,  the  Mullahs,  (i.  e.  the 
Clergy,)  brought  me  into  it." 

McNeill.  It  is  not  quite  so  bad,  you  can  save  yourself  by  giving 
money  to  the  Russians. 

King.  How  much  do  they  want! 

M.  N.  Seven  millions  and  a  half  of  Tomauns. 

K.  I  have  not  the  money. 

M.  N.  Give  jewels  or  territory. 

Dr.  M'Neill  was  charged  with  the  delivery  of  the  money,  and 
the  business  was  arranged.  Dr.  M'Neill  received  a  beautiful 
snuff-box  from  Nicolas.  During  this  time,  Abbas  Mirza,  the 
Prince  Royal,  and  Shah  presumptive,  was  wandering  about  in  the 
mountains,  with  only  a  few  of  his  faithful  servants;  a  fugitive  in 
the  land  over  which  he  governed  a  short  time  before;  without 
monej'-,  and  without  food.  Being  informed  of  the  arrival  of  the 
Russians  at  Tabreez,  his  natural  cheerfulness  did  not  forsake  him. 
"Pedr  suhte,*  (let  their  father  be  burnt)  let  them  take  money," 
said  he  smiling,  "and  go  their  way.  They  know,  that  they  can 
take  the  country  whenever  they  please."  Dr.  M'Neill  is  a  very 
able  man,  he  is  a  Politician,  an  Historian,  a  good  Physician,  and 
not  ignorant  in  Divinity.  He  explained  Hebrews  vii.  1 — 3,  "For 
this  Melchisedek,  &c.  without  father,  without  mother,  &c."  in  the 
following  manner:  The  Dervishes  in  Persia  say,  they  have  neither 
father  or  mother,  for  they  had  forsaken  all  for  the  Lord's  sake.j" 

July  10th. — I  preached  and  performed  Divine  Service  in  the 
British  Embass3r,  before  Sir  John  Campbell,  Lady  Campbell,  Dr. 
and  Mrs.  M'Neill,  Captain  M'Donald  and  other  English  persons. 

Tobias  was  directed  by  Azarias,  to  preserve  the  gall  of  the  fish 
they  caught  on  the  banks  of  the  Tigris,  which  he  is  told,  is  a  good 
remedy  for  blindness,  and  with  this  remedy  the  sight  of  Tobit  was 
afterwards  restored.  Tobit  vi.  The  gall  of  animals,  Mr.  M'Neill 
says,  is  a  common  remedy  for  that  description  of  blindness,  which 
so  commonly  follows  inflammations  of  the  surface  of  the  e}re,  and 
which  consists  in  a  disorder  and  opaqueness  of  the  clear  part  of  the 
eye. 

Daring  my  stay,  Sir  John  Campbell  wrote  to  the  King  of  Persia 
for  letters  of  introduction  to  the  King  of  Bokhara. 

July  29. — I  went  with  Captain  M'Donald  and  Mons.  Alexander 
Gwostoff,  Secretary  to  the  Russian  Embassy,  to  Beera,  three 

*  This  is  a  common  expression  among  the  Persians,  when  they 
are  angry. 

t  Dr.  M'Neill  is  the  most  able  man  of  all  the  British  residents 
in  Persia. 

4* 


42  Persia.— 1831. 

hours  distant  from  our  Camp,  to  see  my  old  friend  Dr.  Cormick, 
English  Physician  to  Abbas  Mirza.  On  our  arrival  at  Dr.  Cor- 
mick's  tent,  Malek  Kasem  Mirza,  the  King's  son,  who  was  Prince 
Governor  of  Oormia,  in  the  year  1825,  entered  the  tent  for  the  pur- 
pose of  paying  me  a  visit.  Capt.  M'Donald  and  myself  remained 
standing-,  until  His  Royal  Highness  asked  us  to  sit  down. 

The  Prince  is  now  in  the  back  ground,  on  account  of  his  not 
agreeing  with  the  present  Kayem  Mekaam,  (Prime  Minister)  of 
Abbas  Mirza.  The  Prince  offered  to  give  me  letters  of  introduc- 
tion to  his  brothers  in  Khorossaun. 

A  Loote  (privileged  madman)  was  at  this  time  going  about 
Tabreez,  with  a  dagger;  he  had  already  killed  two  persons  and 
broken  into  several  houses.  The  present  Governor  at  Tabreez 
gave  orders  to  take  him  up.  The  Police  reported,  that  it  was  not 
possible,  for  he  always  kept  a  sharp  dagger  in  his  hand.  The 
Prince  replied,  "Watch  him  until  he  sleeps,  and  then  take  the 
dagger  from  him." 

I  called  with  Dr.  Cormick  on  Mons.  Bisack,  the  Russian  Charge 
d'Affaires,  by  whom  we  were  kindly  and  hospitably  treated.  I 
conversed  with  them  about  our  Lord  Jesus  Christ.  They  spoke 
kindly  of  my  brethren  Zaremba  and  Dittrich,  Missionaries  at 
Shoosha,  and  Mr.  Pfander,  also  a  Missionar3r. 

The  Persians  of  Tabreez  consider  it  a  great  enjoyment,  to  stand 
in  the  rain  and  drink  wine  at  the  same  time. 

Lieutenant  Alexander  Bumes,  jealous  of  my  journey  to  Bokhara, 
thought  proper  to  contradict  my  assertion,  that  I  had  always  in 
my  travels  avowed  myself  to  be  an  Englishman  and  a  Christian 
Preacher.  I  forgive  the  young  man,  but  I  feel  it  my  duty  to  insert 
the  following  document,  which  proves  the  falsehood  of his  statement. 

Letter  from  Kkosroe  Khan,  Chief  Eunuch  to  His  Majesty  the  King  of 
Persia. 

My  esteemed  and  kind  friend,  the  English  priest  Joseph  Wolff. 

The  letter,  the  messenger  of  friendship,  which  in  remembrance 
of  your  friend,  you  had  written,  reached  me  at  the  favourable 
time  and  in  the  happy  hour;  and  gave  me  intelligence  of  the  wel- 
fare of  my  friend.  As  for  some  years  there  have  been  symptoms 
of  disease  in  Persia,  and  as  I  had  no  intelligence  as  to  where  you 
might  be,  the  receipt  of  your  letter  gives  me  the  sincerest  pleasure. 
Thank  God,  your  epistle  promises,  at  no  great  distance  of  time,  the 
blessings  of  a  meeting. 

Regarding  your  journey  to  Bokhara,  and  your  desire,  that  I 
should  write  to  my  friends,  this  is  a  small  request;  you  cannot 
doubt,  that  I  and  my  friends  will  consider  your  step  as  fortunate; 
and  that  in  fulfilling  the  duties  of  friendship,  they  will  act  without 
reluctance  or  reserve. 

According  to  your  desire,  at  this  time,  when  we  were  despatch- 
ing a  Cossid  (Messenger)  to  Meshed,  we  have  written  an  intima- 
tion to  each  of  our  friends,  on  this  subject,  that  stage  by  stage, 
they  should  send  their  Agents  with  you,  till  they  shall  have  con- 
veyed you  to  Bokhara.     God  willing,  after  your  arrival  at  the 


Persia.— 1831.  43 

Capital,  I  shall  send  a  man  to  convey  you  to  Semnan,  and  from 
thence  H.  R.  H.  Bahman  Mirza,  will  forward  you  to  Juwein;  and 
from  thence,  Alee  Moorad  Khan,  to  Sabzewar;  and  from  thence 
Mohammed  Tuckey  Khan,  the  Governor  of  that  place,  will  forward 
you,  stage  by  stage,  till  you  arrive  at  the  Holy  Meshed;  and  if 
from  the  Holy  city  you  should  desire  to  go  direct  to  Bokhara,  I 
have  written  a  letter  to  His  Excellency  Mirza  Askeree,  that  he 
may  forward  you  with  some  merchants  and  a  caravan,  so  that  you 
may  reach  Bokhara  in  safety:  and  if  you  should  wish  to  go  to 
Kelat,  a  letter  has  been  written  to  Yelantoosh  Khan,  the  Governor 
of  Kelat,  that  he  may  send  you  with  Turkomans  to  Bokhara. 
Please  God,  after  your  arrival  in  the  Capital,  matters  shall  be 
arranged  in  whatever  manner  may  be  most  agreeable  to  you;  of 
this  you  may  rest  satisfied.  May  you  always  convey  to  us  pleas- 
ing intelligence  of  your  circumstances.  Here  is  a  merchant,  who 
will  go  direct  from  Teheran  to  Bokhara,  but  before  you  can  arrive 
here,  he  will  have  returned  from  Kashaan,  and  will  be  at  your  ser- 
vice to  convey  you  to  Bokhara.  These  are  the  arrangements,  and 
when  we  meet,  whichever  plan  you  may  adopt,  it  shall  be  ordered 
accordingly.  Give  my  friendly  regards  to  Captain  Campbell,  and 
Mr.  M'Xeill.  I  arn  much  obliged  to  you  for  the  accounts  you 
have  given  of  them.  I  hope  one  day  to  have  the  pleasure  of  con- 
versing with  them.  I  thank  God,  that  they  are  in  good  spirits 
and  free  from  sorrow. 

(Signed)  Khosroe  Katmez. 

Dr.  M'Neill  was  so  kind  as  to  translate  the  above;  he  frequently 
did  me  the  favour  to  copy  and  translate. 

I  shall  hereafter  give  some  other  letters,  which  will  prove  the 
falsity  of  the  statements  before  alluded  to. 

ADERBIJAN. 

There  are  no  Jews  in  Aderbijan,  at  Tabreez,  or  in  the  villages 
round,  nor  even  at  Khoy,  until  you  come  to  Salmast,  Khosrowa 
and  Oormia;  of  which  places  I  have  spoken  in  the  third  volume  of 
my  Journals.  The  reason  alleged,  why  there  are  no  Jews  in 
Aderbijan,  is  as  follows;  (but  I  must  observe  that  the  accusation 
is  false.)  A  Mohammedan  child  was  one  day  missing,  and  after 
a  strict  search,  it  was  found  that  some  Jews  had  killed  it  and  drank 
its  blood.  This  calumny,  alas!  which  is  believed  in  some  Christian 
countries,  is  spread  by  vile  renecradoes,  who  left  the  Jewish  and 
embraced  the  Mohammedan  Religion.  It  is  strange  that  such  a 
lie  should  be  believed  by  any  one;  but  I  found  narrow  minded 
missionaries  who  observed,  that  of  a  nation,  who  crucified  the  Lord 
of  Glory,  any  thing  may  be  believed! 

DEPARTURE  FROM  ASTARA  NEAR  TABREEZ. 

August  7. — I  preached  for  the  last  time  in  the  tent  of  Sir  John 
Campbell,  and  then  went  to  the  tent  of  Dr.  Cormick,  to  take  leave 
of  him. 

His  Royal  Highness  Malek  Kasem  Mirza,  in  sending  me  the 


41  Persia.— 1831. 

promised  letters  of  introduction,  wrote  me  a  letter  in  French  as 
follows: 

Sivan,  Hejira  ai  1246. 
Monsieur, 
Comme  je  sais  que  les  recommandationspeuvent  vousetre  utile, 
je  joint  a  celle  du  Hamed  Ali  Mirza,  une  pour  un  de  mes  autres 
freres,  le  Prince  Gouverneur  de  Bustan,  Bahaman  Mirza. 

Je   crois,  que   de  passer  a  mon  camp  ne  derange  pas  votre 

chemin;  si  cela  est,  j'aurais,  Monsieur,  le  plus  grand  plaisir  de  vous 

voir.     J'ai  aime  a  ecrire  a  mon  frere  de  ma  prop  re  main,  a  qui 

vous  serez  agreable.   Je  vous  souhaite,  Monsieur,  un  bon  voyage. 

(Signed)  Melek  Cassum  Merza. 

A  Monsieur  Wolff  a  Bira. 

JEWS  IN  CURDISTAN. 

In  the  second  and  third  volumes  cf  my  journals,  I  treated  at 
large  of  the  Jews  at  Salmast,  Sheeras,  Cashaan,  and  Ispahan.  I 
have  only  to  observe,  that  around  Hamadan,  the  following  places 
are  inhabited  by  Jews,  who  are  in  possession  of  all  the  books  of 
the  Old  Testament,  as  are  also  the  Jews  throughout  Persia. 

Hamadan  150  families.  Tusurgan  40.  Nawand  40.  Khor- 
mabad  50.  Ulgud  20.  Kermanchah  20.  Senaa  150.  Garooz 
50.  Sakaz  50.  Banaa  50.  Soleimanea  200.  Karadagh  200. 
Halabyar20.  Khorombar  20.  Penjeween  20.  Total  1080  fami- 
lies, or  5400  souls. 

It  is  also  striking  to  find  even  in  Curdistan  Jews  of  learning,  i. 
e.  in  their  Talmudical  writings.  These  Jews  and  those  in  Persia 
read  the  Hebrew  in  a  most  sonorous  manner.  They  are  full  of 
traditional  accounts,  which  they  do  not  however  like  to  communi- 
cate to  Christians  or  Mohammedans.  They  are  not  half  so  de- 
moralized as  the  Armenians  in  Curdistan. 

According  to  Jew  Nisim,  from  Salmast,  the  Jews  of  Teheran, 
and  the  Rabbi  Shlome  from  Hamadan,  whom  I  met  at  Teheran, 
the  Jews  settled  in  Persia  and  Curdistan  during  the  captivity  of 
Babylon.  Their  names  corroborate  the  truth  of  their  account,  that 
many  of  them  had  returned  to  Jerusalem  with  Nehemiah;  but  their 
descendants,  after  this,  came  back  to  Persia.  This  they  shew  in 
a  very  plausible  way;  viz.  that  there  are  families  in  Persia,  whose 
names  are  of  later  date,  and  are  to  be  found  among  the  Jews  in 
Palestine;  as  for  instance,  the  name  Nisim  is  to  be  found  even  now 
in  Persia,  and  there  is  a  family  called  Nisim  at  Jerusalem;  there 
are  Jews  called  Succoth,  in  Teheran,  and  there  are  families  of  that 
name  at  Jerusalem.  They  are  in  possession  of  the  same  traditional 
accounts  respecting  the  Ten  Tribes,  as  the  Jews  all  over  the  world. 
In  the  year  1826,  at  Salmast  and  at  Oormia,  I  spoke  Hebrew  and 
Chaldean  with  them.  Some  of  the  Jews  mix  the  Hebrew  with 
Turkish  and  Chaldean;  but  several  of  their  Rabbies,  who  came 
from  the  neighbouring  places,  spoke  Hebrew  very  well. 

Mullah  Israel,  at  Sheeras,  is  a  man,  who  feels  deeply  the  cor- 
ruption of  the  human  heart,  and  the  incapability  of  doing  any  thing 
in  order  to  obtain  Salvation,  without  the  grace  of  God. 


Persia.— 1831.  45 

The  Jews  of  Curdistan,  and  throughout  Persia,  are  frequently 
solicited  by  the  Mussulmans  to  write  talismans  or  kemmeea,  as 
the  Jews  call  them.  The  Jews  then  scratch  something  upon  pa- 
per, and  tell  the  Mussulmans  that  it  is  Hebrew;  it  being  in  fact  no 
language  whatever.  The  Jewesses  of  Curdistan  are  chaste;  but 
those  of  Persia,  especially  those  of  Sheeras,  Ispahan  and  Cashan, 
are  very  dissolute  characters.  The  Jews  in  Persia  and  Curdistan, 
who  have  turned  to  the  Mohammedan  religion,  say,  that  Moham- 
med is  mentioned  in  Genesis  xvii.  20.  "I  will  multiply  him  ex- 
ceedingly." This  they  prove  by  adding  the  numerical  value  of  the 
Hebrew  letters  in  the  following  manner.  'Exceedingly,'  is  in 
Hebrew,  inm  ixd.     Mohammed,  is  spelt,  idto. 


2 

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The  Mohammedans  in  Sheeras,  Ispahan  and  Teheran,  will  tell 
the  opponent,  that  the  name  of  Mohammed  in  the  Bible  is,  Bimad- 
mad  (ixd  inm$)  and  even  Jews,  not  turned  to  Mohammedanism, 
will  from  fear  confirm  it  in  their  conversation  with  Mohammedans. 
I  shall  speak  more  hereafter  of  the  Jews  in  Persia.  I  have  in  my 
former  journal  spoken  of  the  Jews  of  Mesopotamia,  at  and  around 
Merdeen  and  Bagdad. 

Aug.  8. — I  rode  on  to  the  tents  of  the  Russian  Embassy.  Mons. 
Bisack,  the  Russian  Charge  d'Affaires,  was  so  kind  as  to  give  me 
a  letter  of  recommendation  to  the  Russian  Authorities,  in  the  event 
of  my  meeting  them. 

Mons.  Chodzko,  a  Pole,  and  attached  to  the  Russian  Embassy, 
was  much  interested  in  the  study  of  Prophecy:  he  was  concerned 
to  know  what  shall  become  of  his  country.  I  told  him,  that  God 
had  sent  forth  a  spirit  of  revolution  into  the  world,  to  punish  the 
Kings  and  the  people,  in  order  to  teach  both  to  look  up  to  Him; 
and  those  awful  times  of  rebellion,  radicalism  and  irreligion,  shall 
last,  until  Kings  and  People  shall  lookup  to  the  Lord  Jesus  Christ. 
Mons.  Chodzko  informed  me,  that  Mr.  Oleszkiewicz,  a  painter  in 
Petersburg,  was  deeply  engaged  in  the  study  of  Prophecy.  Mons. 
Chodzko  was  much  interested  in  the  religious  conversation  he  had 
with  Mr.  Pfander,  the  only  Protestant  who  has  in  later  times 
travelled  in  Persia  and  Mesopotamia,  as  a  true  missionary;  he  is 
not  a  mere  compiler  of  observations,  from  books  already  printed. 

After  breakfast  I  set  out  for  Sydabad.  Mons.  Gwostoff  accom- 
panied me  a  few  miles.  Sydabad  is  28  miles  from  Tabreez.  I 
rode  on  the  same  day  to  Dekmetash,  28  miles  from  Sydabad. 

Jug.  9. — I  arrived  at  Turkomanja,  which  place  I  could  not  enter 
on  account  of  the  plague.  I  continued' my  journey  to  Myanah; 
here  also  the  plague  was  raging. 


43  Persia.— 1S31. 

Aug.  10. — I  arrived  at  Guldapah,  24  miles  from  Myanah;  as  the 
plague  was  here  also,  I  continued  my  journey  to  Sanjaan. 

Aug.  11. — I  arrived  at  Sultaneah,  28  miles  from  Sanjaan.  This 
place  was  entirely  deserted,  on  account  of  the  plague.  I  went  28 
miles  further,  and  arrived  at  Syadehan. 

Aug.  13. — I  came  to  Safar  Khoja,  a  distance  of  48  miles. 

32  miles  further. 

ARRIVAL  AT  TEHERAN,  TEE  CAPITAL  OF  PERSIA. 

Aug.  15. — I  arrived  at  Teheran,  24  miles  from  Solemanea,  and 
having  a  letter  from  Sir  John,  (at  that  time  Mr.)  Campbell  to  the 
housekeeper  of  the  palace  of  the  British  Ambassador,  a  room  was 
given  me  in  the  palace.  Mullah  Bahraam,  a  Parsee,  the  agent  of 
Mr.  Campbell,  came  immediately  to  visit  me,  and  gave  notice  of 
my  arrival  to  Khosroe  Khan,  one  of  the  King's  chief  Eunuchs  and 
Ministers,  and  to  Mirza  Mohammed  Ali  Khan,  the  Vizier  to  the 
Prince  Governor  of  Teheran,  who  has  the  title  of  Silk  Sultan,  i.  e. 
Shadow  of  the  King.  Khosroe  Khan  instantly  came  to  me  with 
his  friends  Mirza  Mohammed  Monshee  Bashe,  and  another  Per- 
sian.    I  entered  into  conversation  about  our  Lord  Jesus  Christ. 

Khosroe  Khan.  What  ought  one  to  do,  after  one  has  sinned,  in 
order  to  be  reconciled  with  God? 

Myself.  "The  blood  of  Christ  cleanseth  from  all  sin, — believe  in 
him,  and  thou  shalt  be  saved."  I  translated  to  him  Isaiah  liii.  and 
after  this  I  spoke  to  him  of  the  judgments  which  were  coming  upon 
the  Powers  of  Europe  and  Asia.  I  then  spoke  of  the  second 
coming  of  Jesus  Christ  upon  earth,  in  glory  and  majesty,  and  of 
his  millennial  kingdom. 

Khosroe  Khan,  was  sitting  opposite  me,  said,  "I  dreamt  a 
few  nights  ago,  that  I  was  riding  upon  my  horse,  whose  name  is 
Firmaun;  when  I  suddenly  found  myself  upon  a  high  wall:  the  sea 
was  on  my  right  hand  below  the  wall,  and  there  was  a  beautiful 
field  on  my  left;  when  suddenly  my  horse  leaped  down  with  me 
into  the  beautiful  meadow,  and  I  found  myself  situated  in  a  room 
like  this  in  which  we  are  now,  sitting  at  the  table,  opposite  to  my 
friend  Joseph  Wolff. 

Aug.  16. — His  Excellency  Mirza  Mohammed  Ali  Khan,  Vizier 
to  the  Prince  Royal,  Sille  Sultan,  called  on  me,  and  promised  me 
all  the  assistance  in  his  power,  for  my  journey  to  Bokhara;  but  he 
was  not  a  man  with  whom  I  could  enter  into  religious  discussion. 

I  afterwards  called  on  Khosroe  Khan,  where  I  met  several  Mul- 
lahs. Khosroe  Khan  shewed  me  a  beautiful  manuscript  in  Per- 
sian: a  translation  of  the  Pentateuch,  made  by  order  of  Nadir  Shah, 
evidently  by  a  Jew  converted  to  Mohammedanism,  for  rh^v  (Shiloh) 
in  Genesis xlk.  10,  is  translated  "Mohde,"  who  is  the  deliverer 
the  Mussulmans  expect,  who  shall  restore  all  things  before  the 
day  of  Judgment. 

When  I  returned  home,  I  found  my  room  crowded  with  Jews  of 
Teheran,  who  desired  Bibles  and  Testaments;  some  of  them  were 
the  same,  who  six  years  ago,  when  I  was  here,  sent  the  Testa- 
ments back. 


Persia.— 1831.  4J 

MULLAH  MOHAMMED  MIRZA  RESA. 

Mullah  Mohammed  Mirza  Resa,  a  Jew  who  became  a  Moham- 
medan, called  on  me;  he  is  the  same  person  I  conversed  with  six 
years  ago.  This  man  certainly  is  not  a  sincere  believer  in  his 
new  faith;  for  his  arguments  in  favour  of  Mohammedanism,  are 
the  most  sophistical  I  ever  heard:  for  instance,  he  attempts  to  prove 
the  divine  message  of  Mohammed  in  the  following  manner.  In 
Deuteronomy  xxxiv.  10,  is  written  Vx-uyo  -n>*  kod  Dp  x?i  nsteJ. 
"There  arose  not  a  Prophet  since  in  Israel,  like  unto  Moses."  He 
infers  from  this,  that  there  shall  not  arise  in  future  a  Prophet  in 
Israel  like  unto  Moses;  for  the  word  *«n,  (since)  would  be  super- 
fluous. Then  he  continues  to  say,  "There  must  therefore  arise 
among  the  nations  a  Prophet  like  unto  Moses,  and  such  a  Prophet 
from  another  nation  was  predicted  in  Deut.  xviii.  15, 18.  "  A  Pro- 
phet from  among  their  brethren."  These,  the  Jewish  renegado 
says,  must  be  Ishmaelites,  and  the  Prophet  no  other  than  Moham- 
med. 


Aug.  12. — Some  Jews  called  upon  me,  and  invited  me  to  their 
houses  on  the  following  Sabbath,  to  dispute  with  them.  Amongst 
them  were,,  Mullah  Moosa  Ibn  Hajee  Barhur  Dar,  and  the  Jew 
Elasar,  who  has  been  at  Bokhara. 

RABEI  ME1R  BEN  ISAJAH  FROM  SAFED. 

A  Jewish  Rabbi  from  Jerusalem  called  on  me,  who  is  one 
of  the  Sheloohim,  i.  e.  Apostles  of  the  Jewish  Community  of 
Safed,*  sent  for  the  purpose  of  preaching  the  Law  to  the  people 
of  Israel,  who  are  scattered  a~d  spread  abroad  among  the  Gentiles 
in  Persia;  and  to  bring  back  their  contributions  for  the  Children  of 
Israel,  who  reside  in  the  Land  of  Israel,  and  in  the  city  of  Jerusalem. 
Oh!  that  it  may  be  soon  built  up  and  established  again. 

JEWS  OF  DAGHESTAN. 

Rabbi  Meir  Ben  Isaiah  had  travelled  among  the  Jews  inDaghes- 
tan,  who  wear  arms,  like  their  neighbours,  the  Tartars.  He  in- 
forms me,  that  there  are  100  Jewish  families  at  Derbend;  at  An- 
doora  400,  at  Koba  500.  According  to  Rabbi  Meir  Ben  Isajah's 
opinion,  the  Messiah  must  come  within  nine  years;  for  every  tem- 
ple, built  successively  after  that-  of  Solomon,  was  to  stand  410 
years,  according  to  the  number  contained  in  the  letters,  which 

*  Safed,  is  a  little  town  in  Palestine,  situated  upon  a  hill,  the 
burial  place  of  most  of  the  compilers  of  the  Talmud,  and  of  Maimo- 
nides,  Rabbi  Simon  Ben  Yohay,  author  of  the  mystical  book,  called 
Sohar.  Many  Jews  believe,  that  the  Messiah  shall  make  his  appear- 
ance at  Safed,  for  it  is  the  Galilee  of  the  Gentiles,  mentioned  in 
Isaiah  ix.  1.  This  very  opinion  of  the  Jews  proves,  that  in  the  New 
Testament,  Matt.  iv.  15,  16,  this  text  is  justly  cited. 


48  Persia.— 1  S3 1. 

compose  the  word  t?np,  i.  e.  Holy;*  and  three  temples  are  to  be 
erected  according  to  the  thrice  repeated  trnp;  but  the  first  temple 
stood  420  years,  on  account  of  the  Prophets,  with  whom  the  first 
temple  was  honoured;  so  that  the  last  temple  is  to  stand  only  400 
years.  The  world  is  to  exist  6000  years,  and  having  stood  already 
5591  years,  in  nine  years  time  the  Messiah  must  absolutely  make 
his  appearance,  in  order  that  the  temple  may  be  erected  before  the 
6000  years  elapse,  and  that  it  may  stand  400  years  before  they 
have  elapsed;  and  then  the  Sabbathical  year  shall  have  its  com- 
mencement. 

The  Jews  of  Teheran  are  much  better  treated  than  those  of 
Sheeras  and  Ipsahan.  They  received  me  into  their  houses  with 
great  hospitality.  The  Jews  of  Teheran,  as  well  as  those  of  Ispa- 
han and  Sheeras,  permit  their  boys  to  dance  before  the  Mohamme- 
dans, at  their  banqueting  feasts. 

The  Jews  here  are  in  possession  of  a  considerable  number  of 
Hebrew  Manuscripts  of  the  Pentateuch;  but  not  in  such  numbers 
as  I  saw  six  years  before,  in  the  synagogue  at  Ispahan.  All  those 
which  I  inspected,  accord  most  minutely  with  the  editions  of  Eu- 
rope. 

Rabbi  Meir  read  to  me  the  following  treatise  of  Maimonides, 
regarding  the  Messiah. 

"The  King  Messiah  shall  rise  to  make  the  kingdom  of  David 
return  to  its  former  condition  and  power,  and  he  shall  build  the 
temple,  and  gather  in  the  scattered  of  Israel,  and  in  his  days  he 
shall  re-establish  the  Code  of  Laws,  as  it  was  in  the  days  of  old; 
they  shall  offer  up  sacrifices,  and  they  shall  celebrate  the  seven 
years  of  release,  and  the  years  of  jubilee,  according  to  all  the  com- 
mandments which  are  mentioned  in  the  law;  and  whoever  does  not 
believe  in  him,  and  does  not  hope  in  his  coming,  not  only  denies 
the  words  of  the  Prophets,  but  also  the  law  of  Moses;  for  has  not 
the  Law  testified  of  him?  It  is  written,  Deut.  xxx.  3,  4,  that 
'Then  the  Lord  thy  God  will  turn  thy  captivity,  and  have  compas- 
sion upon  thee,  and  will  return  and  gather  thee  from  all  nations, 
whither  the  Lord  thy  God  had  scattered  thee.  If  any  of  thine  be 
driven  out  unto  the  utmost  part  of  heaven,  from  thence  the  Lord 
thy  God  will  gather  thee,  and  from  thence  will  he  fetch  thee.' 
These  are  the  words  contained  in  the  Law,  and  these  comprise  all 
that  has  been  said  by  the  Prophets.  Balaam  speaks  of  him,  and 
prophesied  of  two  Messiahs.  The  first  Messiah  is  David,  who 
shall  save  Israel  from  the  hand  of  the  Children  of  Esau. j-     He 


pK    .    , 

.    .  100 

n  D    .    . 

.     .      4 

Kdosh,  (Holy).     The  Hebrew  let- 

,o   .    . 

.    .      6 

ters  are  likewise  used  instead  of 

ty  Sh    . 

.    .  300 

numbers. 

410 

t  Maimonides  is  here  in  opposition  to  the  Sohar,  who  maintains 
that  the  first  Messiah  shall  be  Messiah  the  son  of  Joseph,  who  shall 
be  killed. 


Persia.— 1331.  49 

says,  'I  shall  see  him,  but  not  nigh.'  This  is  the  King  Messiah. 
'There  shall  come  a  Star  out  of  Jacob.'  This  is  David.  'And  a 
Sceptre  shall  rise  out  of  Israel.'  This  is  the  King  Messiah.  'And 
shall  smite  the  corners  of  Moab.'  This  is  David;  for  it  is  said  of 
him,  'And  he  smote  Moab,  and  measured  them  with  a  line.'  2 
Sam.  viii.  2.  'And  destroy  ail  the  children  of  Seth.'  This  is  the 
King  Messiah;  for  it  is  written,  'His  dominion  shall  be  from  sea  to 
sea.'  Zach.  ix.  10.  'And  Edom  shall  be  a  possession.'  This 
is  David;  for  it  is  written,  'And  Edorn  became  servants  to  David.' 
'Seir  also  shall  be  a  possession  of  his  enemies.'  This  is  King 
Messiah;  for  it  is  written,  'And  Saviours  shall  come  upon  Mount 
Zion,  to  judge  the  mount  of  Esau,  and  the  kingdom  shall  be  the 
Lord's!'  And  likewise  by  the  Cities  of  Refuge  it  is  seen,  that  a 
Messiah  must  come;  for  it  is  written,  'And  if  the  Lord  thy  God 
enlarge  thy  coast,  as  he  has  sworn  unto  thy  fathers,  then  shalt 
thou  add  three  cities  more  for  thee,  besides  these  three.'  Deut. 
xix.  7 — 9.  As  there  never  was  an  addition  of  three  Cities  of 
Refuge,  it  must  be  concluded,  that  Messiah  will  come,  and  three 
Cities  of  Refuge  will  be  added;  for  God  never  commanded  a  thing 
in  vain." 

"There  is  no  need  to  cite  proofs  out  of  the  Prophets,  for  they  are 
full  of  this  subject:  and  L  must  not  come  into  thy  thoughts,  that 
the  Messiah  must  necessarily  perform  miracles,  and  do  new  things 
in  the  world,  by  raising  the  dead,  and  other  such  things.  It  is  true 
that  Rabbi  Akiba,  the  great  and  wise  man,  one  of  the  first  Rabbies, 
carried  the  clothes  of  Ben  Kosiba,  the  King,  after  him,  and  he  pro- 
claimed him  as  the  King  Messiah;  but  Kosiba  was  put  to  death  on 
account  of  his  sins;  and  as  soon  as  he  was  killed,  it  was  manifest 
that  he  was  not  the  Messiah.  The  wise  men  did  not  demand  of 
him  either  a  sign  or  a  miracle;  for  the  principal  credentials  of  true 
Messiahship,  is  this,  that  the  Law  and  the  Judgments  must  last 
for  ever  and  ever,  and  he  must  neither  add  to,  nor  take  from  them; 
and  whosoever  adds  to,  or  takes  from  them,  or  exposes  the  Law  to 
alteration,  and  does  not  explain  it  according  to  the  system  generally 
adopted,  is  surely  a  liar,  a  wicked  one,  and  an  heretic!  But  if 
there  should  arise  a  King  of  the  House  of  David,  who  meditates 
upon  the  Law,  and  observes  it  like  David  his  father,  as  well  the 
written  Law,  as  the  Tradition,  and  who  should  compel  all  Israel 
to  walk  in  it,  and  should  make  them  again  firm  in  that  in  which 
they  were  relaxed,  and  if  he  fights  the  Lord's  battles,  then  he  is 
surely  known  to  be  the  Messiah:  as  soon  as  he  is  successful,  and 
conquers  all  nations  round  him,  and  builds  the  Temple  in  its  place, 
and  gathers  together  the  scattered  people  of  Israel;  such  a  one 
shall  surely  be  the  Messiah.  But  if  on  the  contrary,  he  is  not 
successful,  as  has  happened  hitherto,  or  he  should  be  killed;  then 
it  is  certain,  that  he  is  not  that  personage  predicted  in  the  Law. 
This  would  prove  only,  that  God  had  raised  up  a  pretended 
Messiah,  for  the  purpose  of  trying  many  by  means  of  him;  for  it  is 
written,  'And  some  of  them  of  understanding  shall  fall,  to  try 
them,  and  to  purge,  and  to  make  them  white,  even  to  the  time  of 
5 


50  Persia.— 1831. 

the  end;  because  it  is  yet  for  a  time  appointed.'     Dan.xi.  35.     But 
he,  (Jesus  of  Nazareth)  whom  they  thought  was  the  Messiah,  who 
was  put  to  death  by  the  Tribunal  of  Justice,  of  him,  I  say,  Daniel 
prophecied  long  ago,  for  it  is  written  Dan.  xi.  15.     'Also  the  rob- 
bers of  thy  people  shall  exalt  themselves,  to  establish  thy  vision: 
but  they  shall  fall.'     And  was  there  ever  a  greater  fall,  than  that 
of  Jesus  of  NazaretM     All  the  Prophets  said,  that  the  Messiah 
should  be  a  Redeemer  to  Israel,  and  serve  them,  and  gather  those 
who  are  scattered,  and  confirm  their  commands:  and  he  was  the 
cause  that  Israel  perished  by  the  sivord;  and  he  was  the  cause,  that 
their  remnant  was  scattered,*  that  their  law  was  cast  to  the  ground 
and  changed,  and  multitudes  of  people  were  led  into  error  by  him, 
so  that  they  worshipped  other  objects  beside  God.   But  the  thoughts 
of  the  Creator  of  the  world  are  not  such  as  can  be  explored  by 
men;  for  not  as  their  ways  are  his  ways,  and  not  like  their  thoughts 
are  his  thoughts."     Maimonides  says  further,  (Hilcoth  Melachim 
Ch.  xii.)     "It  must  not  come  into  thy  thoughts,  that  in  the  days 
of  the  Messiah,  things  will  not  pursue  their  natural  course,  or  that 
there  shall  be  a  new  thing  in  the  work  of  creation.      The  world 
shall  be  governed  as  usual;  for  thus  it  is  written,  'The  wolf  shall 
dwell  with  the  lamb,  and  the  leopard  shall  lie  down  with  the  kid, 
and  the  calf,  and  the  young  lion,  and  the  fatling  together.'     This 
is  a  figurative  mode  of  speech,  meaning  that  the  Israelites,  com- 
pared to  a  lamb,  shall  sit  in  safety  with  the  wicked  ones  among 
the  Gentiles,  who  are  compared  to  a  wolf  and  a  leopard,  as  it  is  in 
a  figurative  metaphorical  manner  in  Jeremiah  v.  6.     'Wherefore  a 
lion  out  of  the  forests  shall  slay  them,  and  a  wolf  of  the  evenings 
shall  spoil  them,  a  leopard  shall  watch  over  their  cities;'  all  of 
them  shall  return  to  the  truth,  and  shall  neither  rob,  nor  destroy; 
but  shall  enjoy  those  things,  which  are  compatible  with  the  tran- 
quillity and  comfort  of  Israel:  as  it  is  written,  'And  the  lion  shall 
eat  straw  like  the  ox.'     All  those  parables  and  t)Tpes  will  be  made 
clear  in  the  days  of  the  Messiah." 

"The  wise  men  say,  that  there  is  no  difference  at  all  between  the 
age  of  the  Messiah  and  the  present  age,  except  that  at  that  time 
the  Messiah  shall  rule  alone,  and  only  he." 

"The  plain  text  of  the  Prophets  shews,  that  on  the  arrival  of 
the  Messiah,  the  battle  of  Gog  and  Magog  shall  be  fought;  and 
before  the  battle  of  Gog  and  Magog,  a  Prophet  shall  arise,  to  make 
straight  the  way  to  Israel,  and  to  prepare  their  hearts;  as  it  is  writ- 
ten, 'Behold,  I  send  before  you  Elijah,'  and  his  office  shall  not  be 
to  decide  between  clean  and  unclean,  or  to  declare  those  men,  who 
have  the  reputation  of  righteous  men,  to  be  unrighteous;  there  shall 
be  no  such  thing." 

"The  business  of  that  Messenger  shall  be  to  proclaim  Peace  on 
Earth,  as  it  is  written,  'And  he  shall  turn  the  heart  of  the  fathers 

*  Here  Maimonides  speaks  the  truth:  for  my  nation  was  scattered 
on  account  of  having  crucified  the  Lord  of  Glory!  They  shed  the 
blood  of  the  Just! 


Persia.— 1831.  51 

unto  the  children.'  There  are  wise  men  who  say,  that  Elijah  shall 
come  in  person,  before  the  coming  of  the  Messiah;  but  they  add, 
how  all  those  events  shall  take  place,  and  the  manner  of  it,  no 
mortal  man  is  able  to  know.  Until  they  shall  take  place,  the 
Prophets  have  veiled  them  in  mystery,  and  our  wise  men  have  re- 
ceived no  tradition  about  it.  We  know  only  as  much  as  the  Pro- 
phets have  revealed  us,  and  this  is  the  reason  of  the  difference  of 
opinion  on  this  subject;  we  cannot  therefore  speak  on  this  point 
with  decision,  as  we  know  nothing  with  certainty;  and  men  may 
spend  their  whole  lives  in  the  investigation  and  study  of  it.  But 
they  ought  not  to  do  so,  for  it  leads  neither  to  the  fear  nor  the  love 
of  God.  We  ought  not  to  try  to  determine  the  precise  time  of  the 
arrival  of  the  Messiah.  The  wise  men  say,  that  it  is  sufficient  for 
us  to  wait  for  his  coming,  and  they  themselves  have  laid  down 
general  outlines  of  their  views,  just  as  we  have  done.  At  the  time 
of  the  arrival  of  the  anointed  King,  his  kingdom  shall  be  settled;  all 
Israel  shall  be  gathered  to  him;  they  shall  produce  their  genealogies 
by  the  miraculous  power  of  the  Holy  Spirit,  who  shall  rest  upon 
Him,  as  it  is  written,  Malachi  iii.  3,  "And  he  shall  sit  as  a  refiner 
and  purifier  of  silver,  and  he  shall  purify  the  sons  of  Levi,  and 
purge  them  as  gold  and  silver,  that  they  may  offer  unto  the  Lord 
an  offering  in  righteousness."  The  children  of  Levi  shall  be  puri- 
fied first.  The  one  shall  say,  that  he  traces  his  genealogy  from  the 
Priests,  and  the  other  from  Levi;  and  the  Messiah  shall  expel 
those,  who  are  not  of  the  tribe  of  Israel;  for  is  it  not  said,  "and  the 
Tirshatha  said  unto  them,  that  they  should  not  eat  of  the  most 
holy  things,  till  there  stood  up  a  Priest  wTith  UrimznA  ThummimV 
From  this  ye  learn,  that  by  the  Holy  Spirit  it  shall  be  known,  of 
what  tribe  every  one  is;  but  he  shall  not  say,  that  the  one  be  ille- 
gitimate, and  the  other  be  a  servant.  The  wise  men  and  the  Pro- 
phets do  not  expect  that  the  Messiah  will  govern  over  the  Gentiles, 
nor  that  Israel  shall  subdue  the  Gentiles,  nor  that  they  should  be 
exalted  over  the  Gentiles,  for  the  sake  of  eating  and  drinking  and  be- 
ing merry;  but  that  Israel  may  meditate  in  the  Law  and  its  wisdom, 
that  they  may  become  worthy  of  everlasting  life:  as  we  have  ex- 
plained it  in  our  Treatise  on  Repentance,  speaking  about  everlast- 
ing life.  And  at  that  time,  there  shall  be  hunger  and  war  no  more, 
and  envy  and  anger  shall  cease  among  us.  Much  happiness  shall 
be  showered  down  upon  us  from  the  presence  of  the  Lord,  and 
every  kind  of  sweet  food  shall  be  found  like  dust,  and  the  whole 
world  shall  seek  after  the  knowledge  of  God  alone,  and  therefore 
shall  abound  in  great  and  wise  men,  so  that  they  shall  acquire  a 
knowledge  of  their  Creator,  as  far  as  is  in  the  power  of  man:  for 
it  is  written  in  Isaiah  xi.  9.  "The  knowledge  of  the  Lord  shall 
cover  the  earth,  as  the  waters  cover  the  sea!" 

After  having  read  with  the  Jews  of  Teheran  this  treatise  of  Mai- 
monides,  I  told  them,  that  I  expect  that  Jesus  of  Nazareth,  the 
true  Messiah,  whose  hands  and  feet  were  pierced,  who  was  brought 
like  a  lamb  to  the  slaughter,  who  was  the  man  of  sorrows  and  ac- 
quainted with  grief,  who  after  the  sceptre  was  taken  from  Judah, 


52  Persia.— 1831. 

and  the  legislative  power  from  between  his  feet,  came  the  first  time; 
shall  come  the  second  time  in  the  clouds  of  heaven,  and  with  the 
trump  of  the  Archangel;  and  those,  who  have  followed  him,  and 
believed  in  him  and  in  his  first  coming;  those  dead  in  Christ,  shall 
rise  first,  and  the  Children  of  Israel  shall  look  upon  him,  whom 
they  have  pierced,  and  mourn;  and  Jesus  Christ  shall  have  dominion 
from  shore  to  shore,  and  from  sea  to  sea,  and  all  nations  shall  serve 
and  obey  him;  he  shall  sit  upon  the  throne  of  his  father  David, 
and  reign  with  his  Saints  at  Jerusalem  gloriously! 

Rabbi  Meir  then  observed,  that  the  world  originally  worshipped 
fire  and  water. .  He  adduced  as  a  proof  the  following  words  of 
David,  "We  went  through  fire  and  through  water,  and  thou 
broughtest  us  unto  a  wealthy  place!"  Though  as  a  proof  this  is 
not  conclusive,  yet  it  appears,  that  he  is  right  as  to  the  fact;  for  the 
Guebres  in  Persia,  who  are  called  Parsees  in  India,  worship  them 
to  this  day. 

The  poor  Jews  desired  me  to  use  my  influence  with  Khosroe 
Khan,  to  convince  him,  that  the  notion  of  the  Jews  using  the  blood 
of  children,  was  a  foul  calumny;  for  it  is  believed  by  Khosroe 
Khan,  and  by  other  Mohammedans. 

A  Jewish  physician  made  his  appearance,  who  had  read  all  the 
writings  of  Razes  and  Avicenna,  in  Arabic;  he  has  a  pension  from 
the  King. 

In  traversing  those  Mohammedan  Provinces,  meeting  alternate- 
ly with  success  and  disappointment,  observing  the  different  cha- 
racters of  those  people,  it  is  very  evident  how  futile  the  prudential 
resolutions  of  men  are.  "Not  by  power  nor  by  might,  but  by  my 
Spirit,  saith  the  Lord!"  Oh,  that  this  were  the  motto  of  all  Mis- 
sionaries and  Missionary  Societies!  But  in  the  present  day,  one 
trusts  frequently  in  splendid  firmauns,  or  in  the  enquiring  spirit  of 
some  curious  investigating  Persian;  another  upon  the  success  of 
the  Russian  arms;  others  upon  the  arrival  of  some  Consul  or 
Envoy,  or  upon  the  patronage  of  some  great  personage.  "Not  by 
power  nor  by  might,  but  my  spirit,  saith  the  Lord!"  Where  the 
Spirit  of  the  Lord  is  wanting,  no  human  power  can  effect  the  con- 
version of  one  soul. 

ALI  ULLAHE,  OR  WORSHIPPERS  OF  ALL 

My  friend  Khosroe  Khan  introduced  me  to  Kosor  Ali,  one  of  the 
Sect  of  Ali,*  who  believe  the  incarnation  of  the  Divinity  in  Ali. 
I  questioned  him  on  several  occasions:  for  instance, 

Myself.  In  wmom  do  you  believe? 

Kosor.  In  him,  who  lives. 

M.  Who  is  this] 


*  It  is  very  remarkable,  that  this  sect  believes,  that  the  Earth 
moves  round  the  Sun,  and  that  a  star  is  as  large  as  a  sheep.  Their 
principal  men  in  Persia,  are,  Sayed  Ketab  Ullah,  Sayed  Azim  Mul- 
lah, Saved  Imrahah  Khan,  Saved  Meer  Ullah,  Sayed  Shams  Ullah, 
and  Haje  Mullah  Resa  Kansar  Ali  at  Teheran. 


Persia.— 1831.  53 

K.  Sayed  Abbas,  at  Kermanchah,  who  is  in  the  place  of  Ali, 
and  greater  than  Ali  is  none:  we  call  him  God. 

M.  Why  do  you  believe  Ali  to  be  God? 

K.  Ali  said  to  his  friend  Benjamin,  'if  one  should  assert  too  much, 
strike  him  upon  the  cheek.'  Ali  said  at  the  same  time  to  Benja- 
min, 'I  Ali  have  created  heaven  and  earth!'  Benjamin  said  to 
him,  'O  Ali,  dost  thou  not  assert  too  much?'  Ali  gave  him  a  sweet 
smelling  Indian  flower,  which  that  moment  grew  out  of  his  mouth. 
Benjamin  perceived  by  this,  that  he  was  God! 

M.  By  what  sign  do  you  know  each  other'? 

K.  We  ask,  'whence  do  you  drink  water]'  and  if  he  is  of  our 
Sect,  he  stretches  out  his  tongue,  and  answers,  'Az  Serree  Sabeel!' 
(from  the  whiskers.) 

M.  Have  you  no  books? 

K.  We  have  Dafter  (Records)  of  our  sayings. 

M.  Do  you  believe  in  Mohammed? 

K.  Our  faith  is  concealed,  though  spread  throughout  the  world.* 

M.  What  do  you  think  of  Godf 

K.  Ali  is  God!  he  is  every  where,  and  in  everything;  as  the  salt 
must  be  in  every  thing;  and  every  thing  is  God.f  One  who  be- 
lieves in  Ali,  never  dies:  he  only  changes  his  garment.  We  have 
a  visible  religion,  a  contemplative  religion.  We  see  every  thing;  a 
talking  faith  is  of  no  use. 

M.  Have  you  Priests? 

K.  We  have  Saida  (Elders)  at  Karakhon,  Kermanchah,  Hama- 
dan,  Teheran,  Sekamran  in  Mazanderan,  Sheeras,  Senardala, 
Sokola,  and  in  some  places  in  Khorossaun,  and  upon  Jebl  Amoor, 
between  Mecca  and  Egypt. 

M.  What  do  you  think  of  Jesus? 

K.  Ali  was  both  Jesus  and  Moses. 

M.  WThat  do  you  think  of  Mohammed? 

K.  Mohammed  is  called  by  us  Benyamin;  he  was  created  of  the 
sweat  of  Ali;  for  Ali  was  before  the  world  existed.  The  law  of 
Mohammed  is  called  by  us,  "Hakekate  Benyamin,":}:  (the  truth  of 
Benjamin.)  Our  religion  is  no  book-religion,  it  is  a  religion  of 
the  heart! 

M.  What  do  you  think  of  Angels? 

K.  Little  children  are  Angels.  We  only  know  four  things  in 
the  world:  Sun,  Metals,  King  and  Lion. 

M.  Do  you  believe  in  the  existence  of  the  Devil? 

K.  Ali  is  the  Devil:  for  the  Devil  is  the  whip  of  God,  with 
which  he  punishes  men:  but  the  Devil  is  good,  for  nothing  bad  can 
come  of  God. 


*  There  are  Ali  Ullahe  around  Cabool,  where  they  are  likewise 
called  Jerakh  Koosh,  i.  e.  Light  Killers,  for  they  extinguish  the  can- 
dle, and  have  prohibited  intercourse  with  each  other. 

t  Every  thing  is  God,  is  the  common  system  of  the  Hindoos. 

t  It  is  probable,  that  he  is  called  Benyamin,  on  account  of  his  being 
a  son  (Ben)  of  Yemen. 


51  Persia.— 1831. 

M.  Do  you  believe  there  is  a  Paradise,  or  Hell] 

K.  The  place  near  a  good  man,  is  Paradise;  near  a  bad  one,  is  Hell. 

M.  Do  you  know  Yazid? 

K.  No,  but  Jamsheed,  who  was  a  good  man.  In  his  time  men 
lived  to  the  age  of  seven  hundred  years. 

M.  What  is  your  opinion  of  Abraham,  Isaac  and  Jacob'? 

K.  The  faith  of  Abraham,  is  our  faith. 

M.  Is  it  true  that  fire  cannot  hurt  you? 

K.  If  prepared  by  one  of  our  denomination,  in  our  assembly,  fire 
is  changed  into  a  rose,  by  breathing  upon  it.  Seven  words  by  us 
■suffice,  to  make  the  mountains  shake,  and  this  room  divide. 

M.  What  is  your  opinion  of  Adam? 

K.  Adam  was  the  picture  of  God. 

M.  Have  you  sacrifices] 

K.  All  our  worship  consists  in  sacrifices  of  sheep,  oil  and  rice. 

M.  Whose  coming  do  you  expect? 

K.  In  Ali,  Jesus  and  Mohde  will  be  united.  Two  years  since, 
a  child  was  born  at  Ispahan:  on  the  day  he  was  born,  he  said  to 
his  parents,  "Carry  me  to  Mecca,  for  I  am  Jesus,  and  in  fourteen 
years  more,  I  shall  take  possession  of  the  earth:  and  the  whole 
world  shall  have  one  religion  and  one  book,  even  the  book  of  Jesus. 
All  men  shall  be  brothers;  every  one  shall  marry  his  own  sister; 
but  before  that  time,  war  shall  take  place  with  Russia,  and  the  Ali 
Ullahe  shall  join  the  Russians,  and  Jesus  shall  reside  atSultaneah 
near  Casween.  Before  my  open  appearance,  for  I  am  Jesus,  (the 
child  continued)  the  Russians  will  have  taken  Persia,  with  the  as- 
sistance of  the  Ali  Ullahe."  This  same  child  predicted  pestilence 
and  earthquake;  but  whosoever  drinketh  milk  mixed  with  wine 
shall  never  die. 

31.  Where  is  the  cradle  of  the  Ali  Ullahe? 

K.  Shahr  Zor,  near  Senaa. 

M.  What  do  you  think  about  the  resurrection  of  the  dead? 

K.  He  that  is  one  with  Jesus,  shall  never  die;  for  the  believer 
in  Jesus  or  Ali,  is  one  with  those  identical  persons. 

M.  Do  3*ou  believe  in  witchcraft? 

K.  We  believe  witchcraft  to  be  a  lie;  erery  man  of  God  can  per- 
form miracles.  There  are  four  sciences  in  the  world:  Seemea,  a 
book,  with  the  letters  of  which  one  can  perform  miracles.  Leemea, 
a  book,  which,  wherever  it  is  placed,  renders  serpents  harmless. 
Keemea,  a  science,  by  which  an  old  man  can  Ve  made  young. 
Khafa,  a  science,  by  which  one  can  make  one's  self  invisible. 

M.  Perform  a  miracle  in  my  presence. 

K.  A  perfect  man  only  can  perform  one. 

M.  Have  you  circumcision? 

K.  Merely  to  please  the  Mohammedans;  for  Jesus  abolished  cir- 
cumcision. 

31.  Do  you  believe  the  crucifixion  of  Jesus? 

K.  No;  we  believe  that  Jesus  went  from  Mecca  to  heaven. 

M.  What  is  your  opinion  respecting  the  deluge? 

K.  We  have  heard  of  it;  but  it  is  not  in  the  revealed  records  of 
the  Ali  Ullahe,  who  have  existed  before  the  creation  of  the  world. 


Persia.— 1831.  55 

M.  You  told  me  that  you  are  buried  by  the  Mussulmans;  why 
do  you  say  then,  that  you  do  not  die? 

K.  We  call  this  in  our  language,  "Hatam,"  i.  e.  going  from 
one  place  to  another.  If  he  is  buried  in  one  place,  he  rises  in  an- 
other.* 

M.  What  is  your  opinion  concerning  the  transmigration  of  souls? 

K.  One  who  has  done  bad  actions,  passes  into  a  beast.  Balool, 
the  brother  of  a  Khaleef,  had  a  brother  who  was  transformed  into 
a  mule.f  The  Khaleef  wanted  to  kill  the  mule.  Balool  said, 
"Do  not  kill  it,  but  pray  that  it  may  become  good."  The  Khaleef 
prayed  seven  years,  and  the  mule  became  a  man  again.  Beasts 
are  the  Hell  of  bad  men. 

M.  What,  are  your  customs  in  regard  to  marriage? 

K.  We  give  presents  to  the  parents  of  the  daughter.  We  take 
only  one  wife. 

M.  Do  you  intermarry  with  other  sects? 

K.  With  Armenians  only;  for  Armenians  believe  the  divinity  of 
Jesus,  one  and  the  same  person  with  Ali. 

M.  Have  you  Prophets? 

K.  We  have  no  message-bearer  of  God,  but  every  man  of  prayer 
is  a  Prophet.  God  is  One,  who  has  four  witnesses:  the  first  witness 
is  called  Awl-Yaar;  (the  first  friend.)  The  second  is  Akher-Yaar, 
(the  last  friend.)  The  third,  Kerm  Khowandekar,  (the  noble  of 
God.)     The  fourth,  Resa  David,  the  reception  of  David. 

M.  Who  was  David? 

K.  David  created  himself,  he  is  always  alive. 

M.  Was  Ali  married? 

K.  He  had  neither  father,  mother,  nor  wife. 

M.  W hat  day  of  the  week  is  considered  by  you  as  sacred? 

K.  Thursday. 

M.  Do  you  make  proselytes,  and  how? 

K.  He  that  will  be  received,  must  offer  sacrifices,  and  give  a 
feast  to  the  Dervishes.     Dervishes  of  all  sects  are  Ali  Ullahe. 

M.  How  is  adultery  punished? 

K.  The  Ali  Ullahe  has  every  thing  in  common;  wife,  money  and 
food. 

This  was  the  substance  of  my  conversations  with  Kosor;  but  I  had 
conversations  afterwards  with  several  other  persons  of  the  sect  of 
Ali  Ullahe,  all  of  whom  I  found,  on  examination,  agreed  in  the 
statements  made  by  Kosor. 

SILLE  SULTAN,  PRINCE  GOVERNOR  OF  TEHERAUN. 

I  was  introduced  to  the  Prince  Governor  of  Teheraun,  whose 
name  is  Ali  Khan  Shad  Zadeh,  with  the  title  of  Sille  Sultan,  i.  e. 
Shadow  of  the  King.     I  stated  to  His  Royal  Highness  the  object 

*  I  found  the  same  opinion  existing  among  the  people  of  Tibet. 
when  I  was  at  Cashmeer. 

t  The  transmigration  of  souls  into  the  bodies  of  beasts,  is  believed 
even  among  the  Abyssinian  Christians,  and  by  the  Jews  in  general. 


56  Persia.-— 1831. 

of  my  journey ings  and  wanderings  in  that  part  of  the  world;  he 
seemed  to  take  an  interest  in  the  cause. 

SHEAH,  FOLLOWERS  OF  ALL 

Sir  "Robert  Porter,  Sir  Gore  Ousely,  and  others,  have  already 
explained  the  difference  between  the  Sheah,  i.  e.  the  followers  of 
Ali,  and  the  Sunnee,  or  followers  of  Omar;  I  therefore  need  not 
repeat  it.  All  the  Persians  are  Sheah;  they  acknowledge  twelve 
Imams,  or  successors  of  the  Prophet,  viz.  Ali,  who  is  buried  at 
Koofa.*  Hassan,  Ali's  son,  buried  at  Medina.  Hussein,  Ali's 
son,  killed  by  Yazid,  the  son  of  Moawia,  buried  at  Kerbelay. 
Seyn  Mabedeen,  who  was  poisoned,  and  buried  at  Medina.  Mo- 
hammed Baker,  buried  at  Medina.  Imaam  Jaafar  Sadeh,  buried  at 
Medina.  Moosa  Kasem,  at  Kasemeyn.  Imam  Resa,  killed  by  the 
son  of  Haroon  Rasheed,  and  buried  at  Meshed  in  Khorossaun. 
Imam  Mohammed  Takee,  buried  at  Kasemeyn.  Imam  Ali  Nakee, 
buried  at  Suromorah.  Saheb  Azzemaun,  (Lord  of  the  age:)  the 
Hadees  of  the  Sheah  affirm,  that  he  is  still  alive;  that  he  disap- 
peared in  the  same  manner  as  Enoch  and  Elijah,  and  shall  return 
in  the  fulness  of  time,  as  the  great  Mohde,  i.  e.  Conductor  of  true 
believers.  Imam  Hassan  Askeree,  buried  at  Suromorah,  near  Bag- 
dau. 

KHAREGEE. 

Besides  the  Sunnee  and  Sheah,  there  is  at  Muscat  a  sect  of 
Mussulmans  called  Kharegee,  who  say  that  Ali  had  apostatized 
from  the  faith  of  Islam;  they  therefore  curse  Ali,  as  the  Sheah  do 
Omar. 

Aug.  22. — Mullah  Mohammed,  a  Mohammedan  from  Boostan 
in  Khorossaun,  was  sent  to  me  by  order  of  the  Mujtehedf  of  Tehe- 
raun,  to  enquire  whether  it  was  true,  that  I  came  to  Persia  for  the 
purpose  of  disputing  about  religion  with  the  Mussulmans;  if  such 
was  the  case,  he  advised  me  to  desist,  as  it  might  occasion  a 
popular  excitement. 

KHOSROE  KHAN. 

I  called  to-day  on  Khosroe  Khan.  He  asked  me  whether  it  was 
true,  that  Judah,  the  son  of  Jacob,  had  possessed  such  strength  in 
his  hair,  that  he  would  have  been  able  to  kill  all  the  Egyptians 
with  one  single  hair  of  his  head,  and  that  this  strength  of  Juhah's 
hair  had  frightened  Joseph  to  such  a  degree,  that  he  made  himself 
known  to  his  brethren.  Khosroe  had  learned  this  fable  from  the 
Jews.  I  observed  in  Palestine  and  in  the  deserts  of  Mesopotamia, 
that  the  Jews  and  Christians  frequently  entertain  the  Arabs  in 
the  deserts,  sitting  down  with  them  under  their  tents,  amusing 
them  with  legends  of  this  kind;  and  in  Persia,  where  they  are 

*  Mazaur,  in  the  kingdom  of  Bokhara,  claims  likewise  this  honour; 
the  inhabitants  of  Mazaur  and  Bokhara  call  him  Shahe  Merdaan, 
i.  e.  King  of  men. 

+  Mujtehed  is  the  title  of  the  chief  Ecclesiastic  of  the  Sheah  Mus- 
sulmans, and  means,  "One  who  fights  for  the  true  faith." 


Persia 1831.  57 

greatly  persecuted,  yet  in  spite  of  this,  many  a  curious  Khan,  es- 
pecially such  a  man  as  Khosroe  Khan,  will  desire  Jews  and  Chris- 
tians to  amuse  him  with  histories  of  their  Saints.  I  frequently 
saw  grave  Turks,  and  Arab  merchants,  sitting  in  the  desert  near 
a  Jew,  listening  to  him  with  attention,  while  he  was  telling  them 
of  the  beauty  of  Joseph,  the  miraculous  power  of  Moses,  and  the 
legend  of  the  ascent  to  heaven  accomplished  by  him:  and  at  other 
times,  attending  to  the  history  of  Heyk  or  Abgar,  related  by  an 
Armenian,  smoking  his  pipe  at  the  same  time.  Hence  may  easily 
be  traced  the  reason,  why  the  Koran  abounds  with  legends  taken 
from  the  Talmud.  Manjr  a  journey  the  Pseudo-Prophet  must  have 
made  with  Jews  from  Yemen,  and  many  a  time  must  he  have 
listened  to  wonderful  stories  from  a  Jew,  about  the  wisdom  of 
Solomon:  how  that  wise  Monarch  knew  the  language  of  the  beasts 
of  the  field,  and  of  the  fowls  under  heaven;  and  many  a  time  he 
must  have  sat  (as  the  history  of  the  Arabians  leads  us  to  suspect) 
together  with  Baheera  the  Monk,  and  heard  the  accounts  of  the 
cures  performed  by  Christ  the  Lord,  and  of  the  preaching  of  John 
the  Baptist. 

Those  sayings  in  the  Koran,  although  fabulous,  are  mostly  found- 
ed on  truth;  though  disfigured,  many  a  saying  must  have  been  pre- 
served and  related  in  the  desert  about  Abraham,  and  that  High 
Priest  of  the  Most  High  God,  Melchisedek,  not  related  in  Scrip- 
ture. It  is  so  beautiful;  I  admire  the  affection  of  the  Arabs  for 
their  forefathers,  and  I  feel  more  delight  in  sitting  in  the  tents  of 
the  Arabs,  listening  to  the  histories  of  Ishmael,  when  a  child,  how 
he  cried  and  stamped  with  his  little  feet,  whilst  his  mother  Hagar 
at  a  distance,  united  her  cries  with  the  cries  of  her  thirsty  bat>e, 
which  at  last  touched  the  Lord,  the  most  merciful  and  most  pitiful, 
to  such  a  degree,  that  he  sent  the  angel,  who  caused  a  well  of 
water  to  spring  forth  from  the  same  place,  where  the  little  babe  had 
stamped  his  feet:  I  say,  that  I  delight  more  in  hearing  such  a  tale, 
than  in  the  dry  and  chilly  speculation  of  a  German  or  French  infi- 
del, with  which  he  awfully  impoverishes  and  not  enriches,  empties 
instead  of  furnishing  the  minds  of  the  youth  of  our  universities. 

I  prayed  with  an  eminent  person  in  secret.  After  prayer,  which 
was  directed  to  our  Lord  Jesus  Christ,  he  left  me  in  no  doubt  of 
his  sincerity,  with  an  act  not  quite  consistent  with  European  man- 
ners, but  expressive  of  the  utmost  reverence  for  his  spiritual  guide: 
he  literally  kissed  my  feet.  I  reminded  him  of  the  words  of  our 
Saviour,  "He  that  denies  me  before  men,  him  will  I  deny  before 
my  father  which  is  in  heaven."  He  replied,  "In  the  times  of  our 
Lord,  immediate  death  was  not  to  be  apprehended,  for  Kings  cared 
not  for  the  different  creeds:  but  now  immediate  death  is  certain, 
and  even  in  those  times,  St.  Paul  found  it  necessary  to  be  a  Jew 
to  the  Jews,  and  a  Greek  to  the  Greeks."  He  then  added,  "my 
dear  Wolff,  you  shock  the  Persians,  by  telling  them  at  once,  that 
Jesus  is  the  Son  of  God,  and  that  he  died  for  our  sins;  would  it  not 
be  better  to  tell  them,  "Oh  my  friends,  I  am  a  Dervish  of  Jewish 
origin,  and  returned  to  Jesus,  and  am  drunk  with  the  love  of  God, 


58  Persia.— 1831. 

and  I  wish  to  know  more  of  God;"  but  as  you  are  now  doing,  your 
life  is  in  danger:  they  killed  the  Russian  Ambassador  in  open  day- 
light, and  fifty  persons  with  him,  on  account  of  the  eunuch,  Mirza 
Yakoob,  who  wanted  to  profess  Christianity  openly;  and  they 
wanted  to  kill  me,  and  Manujar  Khan. 


Calling  again  upon  the  Vizier,  I  had  a  fine  specimen  of  the 
manner  in  which  a  Mohammedan  lawyer  defends  his  Mussulman 
client.  The  lawyer  with  a  loud  voice  said,  "My  friend  is  a  Mus- 
sulman, and  says,  'God  is  God,  and  Mohammed  is  the  Prophet  of 
God;'  he  is  not  a  Jew,  who  says  'God  is  God,  and  Moses  the  word 
of  God.'  " 

Aug.  28. — Haje  Mirza  Fasl  Ullah,  of  Sawa,  (which  place  is 
about  80  miles  from  Teheraun,  and  where,  according  to  the  Hadees, 
the  sea  has  been  in  the  time  of  Mohammed,  and  was  changed  by 
the  Prophet  into  dry  land)  called  on  me  in  the  British  Embassy, 
together  with  Agha  Mohammed  Hussein  of  Teheraun,  the  former 
is  in  possession  of  the  controversies  of  Henry  Martyn.  He  affirms, 
that  the  son  of  Imam  Hassan  Askeree,  who  will  be  the  Mohde,  is 
still  alive,  and  residing,  though  invisibly,  upon  Jebl  Kah,  or  Jebl 
Sah*  in  Arabia;  and  as  soon  as  he  shall  make  his  appearance,  one 
thousand  children  shall  be  born  of  his  shoulders;  but  before  his 
open  appearance,  Antichrist  shall  be  killed  by  Jesus.  According 
to  the  Mohammedans,  Antichrist  is  the  son  of  a  Jew,  with  only  one 
eye,  and  one  hair  in  his  beard;  he  was  born  at  Medina,  in  the  time 
of  Mohammed,  and  is  at  present  either  at  Ghilan  or  Ispahan;  but 
invisible,  until  the  time  appointed  shall  arrive.  After  Antichrist, 
or  Dujaal,  as  the  Mohammedans  call  him,  shall  have  been  put  to 
death,  Mohde  shall  make  his  appearance. 

I  then  explained  to  them  my  views  respecting  the  sufferings  of 
Christ,  and  his  glorious  manifestation,  as  King  and  Priest;  also 
my  opinion  concerning  Antichrist:  for  to  hear  the  opinions  of  in- 
fidels on  these  subjects,  and  not  to  make  them  acquainted  with  the 
tree  of  everlasting  life,  would  be  a  great  sin. 

Mullah  Mohammed  of  Boostan  called  on  me.  He  says,  that 
Mohde,  who  is  to  appear,  performs  even  now  a  pilgrimage  to 
Mecca  every  year;  he  is  seen,  but  not  known.  He  said,  that  he 
was  glad  to  find,  that  I  expect  the  speedy  arrival  of  the  Messiah 
Jesus;  for  the  signs  of  the  times  prove,  that  Mohde  must  soon 
come;  a  short  time  previous  to  which,  the  Angel  Gabriel  shall  ap- 
pear upon  mount  Abokbeys,  near  Mecca,  and  upon  the  Caaba  at 
Mecca;  and  he  shall  exclaim,  "Come  near,  for  Mohde  has  appear- 
ed." Then  there  shall  be  bloodshed;  the  daughter  shall  be  against 
her  mother,  and  the  city  of  Koofaf  shall  be  built  again. 

CONVERSATION  WITH    THE    MUJTEHED. 

Aug.  23. — I  called  on  the  Mujtehed,  whose  name  is  Ameer 

*  Jebl,  is  the  Arabic  word  for  mountain. 

t  An  ancient  ruined  city  in  Arabia,  once  famous  for  learning. 


Persia.— 1831.  59 

Mohammed  Mohde.  Previous  to  my  calling  on  him,  Mullah  Bah- 
rain, the  Guebre,  informed  me,  that  on  entering  the  room  of  the 
Mujtehed,  I  ought  to  speak  in  the  following  manner:  "You  are  my 
Superior,  I  am  your  servant;  you  are  a  great  man,  I  have  heard 
much  about  you:  I  have  never  seen  so  good  a  man  as  yourself." 
Although  I  did  not  make  the  Mujtehed  such  a  complimentary  ad- 
dress, he  treated  me  with  the  greatest  civility.  I  said  to  him,  that 
having  been  a  Jew,  and  believing  that  Jesus  Christ  died  for  our 
sins  and  iniquities,  I  have  an  ardent  desire  to  induce  my  nation  to 
believe  the  same  doctrine.  He  replied,  that  he  had  no  objection 
to  my  arguing  with  Mussulmans;  but  I  should  not  go  to  their 
houses,  for  there  were  many  fanatics  at  Teheran,  who  might  serve 
me  as  they  lately  served  the  Russian  Ambassador,  and  he  should 
be  sorry  for  such  an  event;  for  Mohammed  said,  "Be  kind  to  a 
stranger,  even  though  he  be  an  Infidel!"  The  Mujtehed  and  the 
rest  of  the  Mullahs  treated  me  with  great  attention;  among  them 
were  Akhonda  Mullah  Ramasan  Ali,  who  was  acquainted  with 
Henry  Martyn,  and  his  controversies.  I  learned  from  the  Mujte- 
hed, that  the  Sheah  divide  themselves  into  seven  parties:  namely, 
Kysaanee,  Wakef,  Naoosees,  Fatahee,  Ismaele,  Saydee,  and  Asne 
Asheree. 

The  Yeseede,  or  worshippers  of  the  Devil,  are  called  by  the 
people  of  Teheran,  followers  of  the  enemies  of  Iman  Hussein. 

SEVENTY-TWO   RELIGIONS. 

It  is  remarkable,  that  Jews  throughout  the  world,  as  well  as 
Parsees,  Mohammedans,  Eastern  Christians,  Sabeans  and  Hin- 
doos, believe,  that  there  are  in  the  world  72  religions,  72  languages, 
and  72  nations. 

My  old  friend,  before  mentioned,  Khosrce  Khan,  told  me  he  had 
frequently  dreamed  about  the  Lord  Jesus  Chirst:  one  day  he 
dreamed  that  the  Apostle  Peter  appeared  to  him,  and  asked  him, 
whether  he  had  a  great  desire  to  enter  the  kingdom  of  heaven:  but 
Khosroe  Khan  was  ashamed  to  answer. 

The  Persians,  in  order  to  console  one,  whose  relation  is  dead, 
say,  "May  life  be  to  you!  may  peace  be  to  your  head!  may  the 
most  merciful  God  preserve  those,  who  have  remained  alive!" 
The  salutations  of  the  Mohammedans  to  a  married  person,  are, 
"May  you  be  blessed!  good  futurity  and  good  luck!  may  you  be- 
come old!" 

A  FEMALE  MOHAMMEDAN  MULLAH. 

Hajee  Hindee  Zohoree  Aluesa,  a  learned  woman  from  the  city 
of  Lucknow,  called  on  me,  accompanied  by  a  Persian  gentleman 
with  a  red  beard.  She  was  about  fifty  years  of  age,  and  had  per- 
formed a  pilgrimage  to  the  sepulchre  of  Imam  Resa  at  Meshed, 
the  holy  city,  and  to  the  sepulchre  of  Imam  Hussein,  at  Kerbelay, 
and  to  the  sepulchre  of  the  Prophet  of  Mecca.  I  spoke  to  her 
about  the  death  of  Jesus  Christ,  and  the  judgments  to  come. 
She  sometimes  touched  her  companion  with  her  arm,  observing 


60  Persia.— .1831. 

that  I  had  said  many  things,  which  she  had  frequently  preached. 
She  told  me,  that  she  had  discovered  by  the  book,  called  Khorooj 
Namah,  that  Christ  will  come  again  in  the  year  1861,  on  the 
mountain  Abokbeys,  near  Mecca;  andElija  and  the  Prophet  Jonas, 
who  is  still  in  the  fish's  belly,  will  be  his  forerunners. 

I  received  a  visit  from  Mohammed  Mohde  Mirza,  brother-in-law 
to  the  Prince  Governor  of  Teheran,  (a  descendant  of  Nadir  Shah,) 
and  several  other  persons.  I  related  to  them  the  manner  in  which 
I  came  to  the  knowledge  of  Christ.  It  is  neither  self-conceit,  nor 
vanity,  to  remember  the  goodness  of  God,  and  the  goodness  of 
Christ  towards  one's  soul;  on  the  contrary,  it  humbles  the  soul, 
from  the  consideration  of  its  unworthiness,  compared  with  the  ex- 
perience of  the  goodness  and  loving  kindness  of  God;  and  to  pro- 
mulgate that  goodness,  makes  our  brethren  sympathize  with  us, 
and  encourages  them  to  look  to  that  Saviour,  who  is  able  to  save 
even  to  the  uttermost. 

SOOFFEES:*  MYSTICAL  PHILOSOPHERS  IN  THE  EAST. 

I  have  already  in  my  former  journals  treated  of  the  Sooffees  I 
met  with  at  Sheeras,  Ispahan,  Cashan,  Erivan,  Teheran;  I  shall 
only  briefly  notice  once  more  these  Eastern  mystical,  sensual  and 
(in  the  strictest  sense  of  the  word,)  antinomian  Pantheists  and 
Infidels. 

Abool  Kasem  Shahed  of  Gheelan,  a  learned  Dervish,  employed 
in  the  printing  office  of  the  Pasha  of  Egypt  at  Cairo,  gave  me, 
eleven  years  ago,  the  following  definition  of  a  SoofFee.  "A  Soof- 
fee  is  a  person,  who  with  purity  of  intention,  becomes,  as  it  were, 
a  friend  to  the  whole  race  of  mankind,  and  bears  to  every  religion 
a  friendly  relationship.  In  the  time  of  our  Lord  the  prophet,  upon 
whom  be  the  mercy  and  peace  of  God,  the  chosen  Disciples,  who 
were  worshippers  of  God,  in  the  darkness  of  the  world,  were 
clothed  with  a  cloth  of  Soof  (hair):  the  true  worshippers  of  God, 
therefore,  came  to  be  distinguished  by  the  appellation  of  Sooffees." 
There  is  however  a  distinction  between  the  Sooffees,  followers  of 
Omar,  and  the  Sooffees,  followers  of  Ali.  One  of  the  former,  re-, 
siding  at  Bussorah,  gave  me  the  following  definition:  "A  Sooffee 
signifies  a  professor  of  Taanwoof,  which,  as  Junaid  of  Bagdad 
says,  means  the  undivided  devotion  of  the  mind  to  God:  to  the  dis- 
regard of  all,  but  him,  even  though  the  doctrinal  arguments  should 
be  drawn  from  the  Sheraa,  or  law  of  Islam.  The  sects  of  our  pure 
Sooffee,  doctors  of  this  blessed  family,  are  divided  into  numerous 
branches,  which  however  are  classed  into  four  principal  ones. 

First.  The  Befaa,  which  is  attributed  to  the  ancient  Sayid  Ah- 
med Alkebeer  Arrifaae.  In  this  sect,  youth  are  allowed  the  sound- 
ing of  drums,  and  dancing  with  the  brethren,  the  men  of  purity, 

*  Sooffee  is  supposed  by  some  to  be  derived  from  the  word  Soof 
(hair  cloth);  for  those  who  belong  to  this  sect  wear  cloth  of  this  de- 
scription; others  suppose  it  to  be  derived  from  the  Arabic  word 
"Soofi"  (pure). 


Persia.— 1831.  61 

accompanied  with  the  mention  of  the  Lover;  that  is  to  say,  "The 
mighty  and  exalted  God,  and  the  praises  of  his  beloved,  the  hon- 
oured Prophet  Mohammed." 

Second.  The  Kadaree.  This  is  the  sect  of  the  pious  Dr.  Sayd 
Abd  Alkadeer  Aj-jilanee  of  Bagdad.  One  of  their  ceremonies  is, 
walking  in  a  circle  with  a  gentle  movement  of  the  body  to  and  fro, 
accompanied  with  chaunts,  in  honour  of  God  and  the  Prophet. 

Third.  The  Nakhshbande,  from  Hajee  Mohammed  Nakhshbande 
of  Bokhara.  His  disciples  repeat  in  a  low  voice,  "Allah,"  (God) 
till  the  breath  is  lost,  and  fainting  they  reflect  themselves;  the 
Sheikh  being  in  the  circle,  until  master  and  disciples  earnestly  be- 
hold each  other,  and  each  is  present  to  the  soul  of  his  fellow.  Hajee 
Mohammed  Nakhshbande,  a  famous  descendant  of  the  family  of 
Nakhshbande,  is  now  residing  at  Cashmeer;  he  is  Moorsheed 
(spiritual  guide)  of  all  the  Mussulmans  in  Toorkeestaun.* 

Fourth.  The  Mohde,  from  Sayd  Ali,  son  of  Assayd  Mohde  of 
Yemen.  They  sound  the  psaltery  either  singly  or  in  circles,  in 
praising  God  and  his  Prophet.  They  chaunt  the  finest  psalmody, 
with  voices  of  the  greatest  perfection.  All  their  observances  are 
admitted  and  practised  by  the  doctors  of  Islam;  they  are  held  to  be 
in  conformity  with  the  Law  and  the  Prophet. 

MIRZA  ABOOL  KASEM. 

Mirza  Abool  Kasem  at  Sheeras,  according  to  the  account  given 
by  Abool  Kasem  Shahed  of  Gheelan,  was  the  Chief  of  the  Sooffees; 
he  had  a  great  many  disciples;  they  call  him,  "Saket,"  (silent:) 
no  smile  was  ever  seen  on  his  countenance.  Masnawee,  a  book, 
written  by  a  Turkish  Dervish,  is  their  chief  book:  they  continually 
cite  from  it  this  sentence,  "He  that  has  a  good  temper,  say,  that 
he  is  good:  let  him  be  of  the  sect  of  Ali,  or  of  the  sect  of  Omar." 


Poor  and  depised  people!  you  are  almost  like  my  own  nation,  ye 
worshippers  of  fire!  What  shall  I  relate  of  you, — you  descendants 
of  Keon  and  of  Yezdigird!  Poor  Guebres!  how  often  have  I  watch- 
ed you  performing  your  devotion,  in  the  corner  of  the  British  Em- 
bassy at  Teheraun! 

The  Guebres  reside  chiefly  at  Yezd,  Kerman,  Sheeras,  Ispahan, 
and  Kashaan.  In  India,  they  reside  chiefly  in  Bombay,  Soorat 
and  Guzzerat. 

As  I  have  treated  at  large  about  this  sect  in  the  third  volume  of 
my  Journal,  I  will  only  add,  that  they  do  not  use  water  for  any 
unclean  purpose;  for  as  Mullah  Bahram  said,  "In  the  water  the 
light  is  visible."  The  atrocious,  and  unnatural  crimes  committed 
among  Persians  and  Turks,  are  not  committed  by  the  Guebres. 
They  relate  of  Zershust,  that  he  was  cast  into  a  fiery  furnace  by 

*  Whole  families  and  whole  cities  of  Mohammedans,  have  as 
their  Moorsheed  some  holy  man,  whom  they  consult  in  all  matters 
of  importance. 
6 


62  Persia.— 1831. 

Nimrod,  for  refusing  to  acknowledge  him  as  God,  and  to  worship 
him  as  such. 

They  say,  that  Zershust  arrived  at  the  knowledge  of  one  God  by 
degrees,  by  drawing  conclusions  from  effects  to  the  first  cause.  It 
is  remarkable,  that  the  Jews  assert  both  of  Abraham:  namely,  that 
he  was  cast  by  Nimrod  into  a  fiery  furnace,  and  that  he  came  to 
the  knowledge  of  God,  by  the  power  of  his  reasoning,  and  his 
knowledge  of  Astronomy.  A  superstitious  belief  in  the  sanctity 
of  those  Patriarchs,  leads  to  the  same  mistake,  as  that  of  philoso- 
phy: namely,  an  attempt  to  deprive  God  of  his  glory,  by  ascrib- 
ing to  the  power  and  exertions  of  man  himself,  what  only  could  be 
effected  by  the  favour  and  grace  of  God. 

These  Guebres,  up  to  this  time,  have  in  regular  succession, 
several  ecclesiastical  Dignitaries,  and  have  beside  the  Mobed  and 
Destoor,  likewise  Phersangaane,  Pharhand  and  Hirebed. 

They  believe  in  the  deluge,  and  that  the  whole  world  was  of 
water,  before  God  created  it.  They  are  acquainted  with  the  his- 
tory of  fallen  angels.  Good  men,  according  to  them,  go  to  Be- 
hesht,  i.  e.  to  Paradise;  and  bad  men,  to  Doozakh,  i.  e.  Hell,  where 
they  remain,  until  they  have  expiated  their  sins.* 

The  Devil  is  called  Ahrmand.  They  sacrifice  a  sheep  every 
year  to  Ormuzd.  The  Mobed  distinguishes  himself  from  the  Des- 
toor, by  wearing  hair  upon  his  head.  I  give  herewith  the  names 
of  Angels,  as  they  are  called  by  the  Guebres;  as  they  may  afford 
matter  of  speculation  to  philologists.  They  are  thirty  in  number, 
viz.  Wahman,  Ardi  Behesht,  Shahr  War,  Sepandar  Mezd,  Khor- 
dad,  Amordad,  Deh,  Ador,  Aboon,  Khorshed,  Mah,  Tatsh-Dar, 
Goosh,  Deh,  Mahrisad,  Sorosh,  Rushn,  Parwardeen,  Wahraroom, 
Room,  Bad,  Deh,  Deen,  Ard,  Ashdaad,  Asmoon,  Somyad,  Mun- 
trasapand,  Anaron. 

My  friend  Mullah  Bahram  did  not  remember  the  name  of  the 
thirtieth  angel.  They  relate  that  Abraham  agreed  with  Sarah, 
that  circumcision  should  be  the  penalty  of  his  unfaithfulness  to  her, 
and  that  he  one  day  made  himself  liable  to  that  penalty.  They 
call  themselves  Fars  or  JBehdeen.-f  They  call  God  Yezdoon  Or- 
muzd, who  has  1100  names  beside.  Ormuzd  is  the  name  of  God 
among  them,  and  the  name  of  the  first  day  of  every  month. 

The  prayer  they  offer  to  God,  is  called  by  them  supplication;  to 
the  angels  they  offer  prayer,  called  intercessory  prayer.  Every 
one  of  the  angels  is  the  protector  of  something.  Wahman  is  the 
protector  of  beasts.  Sepandar  is  the  protector  of  trees.  Khordad, 
the  protector  of  water.     Jlrdi-Behesht,  the  protector  of  fire.     The 

*  It  is  remarkable,  that  I  have  not  hitherto  met  with  a  sect,  who 
believe  in  everlasting  punishments,  except  Christians:  neither  Jews, 
nor  Parsees,  nor  Budhists,  nor  Hindoos  believe  it. 

t  I  am  not  quite  sure  with  regard  to  the  word  Behdeen.  My 
Guebres  at  Sheeras  and  Teheraun,  derived  it  from  the  words,  beh, 
good,  and  deen,  belief;  but  Mr.  Wilson  at  Bombay  told  me,  that  the 
laymen  only  call  themselves,  not  Behdeen,  but  Beedeen,  i.  e.  with- 
out faith. 


Persia.— 1831.  63 

Guebres,  during  prayer,  loose  their  girdles  from  their  loins,  and 
turn  their  faces  towards  the  East,  with  the  hand  on  their  breast. 
They  never  extinguish  the  fire  in  the  temple  of  Yazd.  Oh  that 
the  fire  divine  may  be  kindled  in  the  hearts  of  that  poor  people, 
which  no  power  can  extinguish!  Their  Priests  are  obliged  to  pray 
for  the  souls  of  dead  men.  They  have  a  book  called  Yasht,  and 
assert,  that  those  who  pray  in  it,  will  have  their  bodies  exempt 
from  putrefaction.  The  names  of  their  present  Mobed  at  Yazd 
are,  Keikosroe,  Shawr,  and  Rosiam.  They  believe  in  metempsy- 
chosis. 

REASON  OF  THE  HATRED  BETWEEN  JEWS  AND  GUEBRES. 

Key  Khosroe  had  a  Vizier,  whose  name  was  Gudarz.  He  was 
sent  as  Governor  to  Palestine,  where  he  married  a  Jewess;  who, 
after  she  had  lived  with  him  for  some  time,  became  pregnant. 
Soon  after  her  pregnancy,  he  was  recalled  to  Persia;  before  he  left 
his  wife,  he  told  her,  that  if  the  child  should  be  a  boy,  she  should 
give  him  a  number  of  cities  in  Judea;  if  a  girl,  she  should  give  her 
a  certain  sum  of  money  from  the  Jewish  treasury.  The  child  was 
a  boy:  the  Jews  tried  to  kill  him;  but  his  mother  made  her  escape 
with  him;  and  when  his  father  returned  to  Palestine,  the  Jews 
were  severely  punished.  The  name  of  the  Vizier's  son  was  Rak- 
ham;  the  Jews  call  him  Bukhtulnaz;  and  on  account  of  him,  the 
Jews  hate  the  Guebres:  this  is  the  story  of  the  Guebres.  The 
Guebre  at  Sheeras  told  me,  "When  we  have  walked  in  the  good 
way,  we  go  to  Behesht  Gorasmund,  (the  dwelling-place  near  God, 
where  the  angels  are,  and  the  spirits  of  light,  or  "Horizon,"  as  it 
is  called  in  their  language.)  There,  no  destruction  takes  place; 
there  we  eat  sweet  fruits,  whence  pure  water  flows  from  our  hands, 
and  our  whole  body;  and  we  drink  of  the  desire  and  love  of  God. 
A  time  is  coming,  when  this  world  will  pass  away,  and  another 
will  be  created;  and  God  will  do  this  18000  times."  When  a  boy 
is  seven  years  of  age,  he  receives  the  girdle.  With  regard  to  their 
mode  of  burying  their  dead,  I  refer  my  readers  to  the  third  volume 
of  my  former  journals. 

ARMENIANS. 

Armenians  from  the  neighbourhood  of  Ispahan  called  on  me; 
they  inform  me  that  around  Ispahan,  and  as  far  as  Kerman-Chah, 
16785  Armenians  are  residing  in  sixty  villages. 

The  Armenians  in  Persia  have  been  hitherto  very  ill  treated,  es- 
pecially at  Sheeras:  for  though  the  Mohammedans  at  Sheeras  are 
considered  as  the  most  civilized,  they  are  neverthless  the  most 
cruel  and  inhuman  set  of  people  (the  people  of  Khorossaun  ex- 
cepted) throughout  Persia:  but  the  Armenians  on  the  frontier  of 
Russia  are  better  treated;  for  the  Persians,  there,  are  always  afraid 
that  they  may  go  over  to  the  Russians. 

Before  I  enter  now  upon  a  country,  where  the  light  of  Chris- 
tianity never  shone;  where  never  any  Apostle  of  old,  or  any  mis- 
sionary of  the  present  time  has  been;  I  think  it  not  amiss  to  give 


64  Persia.— 1831. 

A  short  sketch  of  the  history  of  the  Armenians, 

as  I  collected  it  during  my  former  missionary  errands  in  the  year 
1822  to  1826,  and  again  now,  in  all  parts  of  Armenia;  as  well  those 
belonging  to  Turkey,  as  those  belonging  to  Persia  and  Russia; 
from  some  of  the  most  distinguished  men  among  this  nation  in 
different  parts. 

Johannes  Avdall,  an  Armenian  at  Calcutta,  a  gentleman  of  great 
learning,  burning  with  zeal  for  the  promotion  of  piety  and  learn- 
ing among  his  nation;  religious,  without  bigotry;  liberal,  without 
having  abandoned  the  interests  of  his  nation;  well  acquainted,  not 
only  with  the  Armenian,  but  likewise  with  the  Persian,  Turkish, 
Hindoostanee,  English,  Latin,  Greek  and  French  languages;  and 
the  Bishop  of  Gumushkhane  gave  me  the  following  information 
about  their  nation;  which  information  was  in  accordance  with 
that  which  I  had  previously  obtained  at  Ech-Miazin,  Shoosha, 
Tiflis,  Constantinople,  etc. 

In  the  beginning  of  the  third  century,  the  rays  of  the  Gospel  be- 
gan to  beam  afresh  upon  the  horizon  of  Armenia:  Christianity  was 
diffused  by  the  zealous  exertions  of  Gregory,  of  Pelhavieh  extrac- 
tion, who  wras  cotemporary  with  Tiritates,  King  of  Armenia. 
This  zealous  preacher,  for  enlightening  the  minds  of  his  country- 
men v/ith  the  light  of  the  Gospel,  received  the  name  of  Lusaw- 
oritsh,  or  the  Illuminator. 

Temples  dedicated  to  Aphrodite  and  Diana,  worshipped  by  the 
Armenians,  were  levelled  to  the  ground  by  the  exertions  of  Gre- 
gory, under  the  auspices  of  Tiritates,  who  had  embraced  the  Gos- 
pel. The  conversion  of  the  King  paved  the  way  for  the  dissemi- 
nation of  the  truth  throughout  the  country.  The  circumstances 
connected  with  the  evangelical  mission  of  St.  Gregory,  and  the 
conversion  of  Tiritates,  are  clearly  detailed  by  Agathangekhos, 
who  was  Secretary  to  the  King,  and  who  recorded  the  events  of 
his  own  time:  the  first  and  most  faithful  historian  of  Armenia. 
With  the  assistance  of  the  King,  Gregory  built  a  most  splendid 
church  in  Wagharshapat,  near  Erivan,  in  the  province  of  Ararat. 
The  erection  of  the  edifice  destined  for  the  worship  of  Christ,  is, 
according  to  Agathangekhos,  blended  with  a  miracle.  Our  Lord 
Jesus  Christ  was  seen  in  a  vision  by  St.  Gregory,  upon  the  spot 
where  the  church  was  erected;  consequently  it  received  the  appel- 
lation of  Ech-Miazin,  i.  e.  Descent  of  the  only  begotten.  St. 
Gregory  was  the  first  Cathokhikos,  or  General  Patriarch  of  Arme- 
nia, and  the  seat  was  confined  to  Ech-Miazin. 

On  the  extinction  of  the  Arsacidae,  and  the  subversion  of  the 
political  independence  of  Armenia,  the  Magi,  the  followers  of 
Zoroaster,  were  allowed  by  the  Persian  Kings,  to  use  every  means 
to  convert  the  churches  into  temples  of  fire-worshippers;  and  they 
were  supported  by  the  Margraves,  who  ruled  over  Armenia,  by 
order  of  the  King  of  Persia. 

The  events,  that  took  place  in  Armenia,  consequent  upon  a  most 
resolute  struggle  between  Christianity  and  idolatry,  are  recorded 


Persia.— 1831.  65 

by  Eliseus;  whose  chronicles  have  been  translated  into  English 
by  professor  Neuman  at  Munich.  During  these  eventful  times,  in 
the  year  452,  when  the  Armenian  Cathokhikos  was  put  in  prison 
by  the  Magi,  the  seat  of  the  Patriarch  was  removed  from  Ech- 
Miazin  to  the  city  of  Diun. 

The  absence  of  the  then  Patriarch  Joseph,  from  the  seat  of  his 
spiritual  government,  and  the  uncertainty  of  his  deliverance  from 
prison,  rendered  the  election  of  a  new  Cathokhikos,  or  general 
Patriarch,  indispensably  necessary.  Kyr  Militez,  the  great  Arch- 
bishop of  Manazkert,  was  installed  in  the  Patriarchal  throne,  with 
the  consent  of  Joseph.  The  interval  between  the  first  establish- 
ment of  the  Armenian  Patriarchate  at  Ech-Miazin,*and  its  remo- 
val to  Diun,  is  computed  to  be  150  years;  it  continued  at  Diun 
472  years.  In  the  year  924,  when  Armenia  was  subject  to  the 
constant  incursions  of  the  barbarous  troops  of  the  Caliphate,  Jo- 
hannes Catholicus  Dashonakertensis,  the  historian,  was  at  the  head 
of  the  ecclesiastical  government  at  Diun.  Nise,  a  delegate  of  the 
Hagaritsh  Youssuf,  at  the  instigation  of  the  Caliphate,  took  pos- 
session of  that  city,  and  converted  the  Patriarchal  seat  into  a  lodg- 
ing-house for  his  servants.  Consequently,  in  the  following  year, 
Johannes  removed  his  ecclesiastical  establishment  to  Aghtamar, 
in  the  province  of  Vaspurakan,  where  he  died  of  grief. 

Stephen  II.  succeeded,  and  the  Patriarchate,  after  continuing  to 
be  held  in  that  city  for  a  few  years,  was,  owing  to  the  times  and 
circumstances,  removed  to  Varag,  and  thence  to  the  city  of  Ani, 
at  that  time  the  capital  of  Armenia.  The  interval  between  the  re- 
moval of  the  Patriarchate  from  Diun  to  Ani,  comprises  69  years. 
At  the  last  place  the  Patriarchs  remained  71  years,  till  the  time  of 
the  destruction  of  Ani,  by  the  Persian  King  Alphaslar,  in  the  year 
a.  d.  1064. 

Ehaubloor  and  Zamindow  were  the  seats  of  Patriarchs  during  a 
period  of  49  years. 

The  black  mountain,  and  the  castle  called  Zoos,  also,  became 
for  34  years  temporary  habitations  of  the  Patriarchs  of  Armenia. 
On  the  death  of  the  Patriarch  Parsick,  1113,  a.  d.,  Gregory  Pelha- 
vie  was  elected  Patriarch  at  the  age  of  20  years.  Notwithstand- 
ing his  talents  and  amiable  qualities,  his  youth  was  a  cause  of  dis- 
satisfaction to  David  Zhornick,  Archbishop  of  Aghtamar,  who 
aspired  to  the  Patriarchal  dignity.  By  the  assistance  of  five 
Bishops,  attached  to  Zoroh  Vans,  one  of  the  Princes  of  Armenia, 
whom  he  had  gained  to  his  side,  and  the  influence  of  a  foreign 
chief,  he  was  illegally  elected  Patriarch. 

Aghtamar  is  a  small  fortified  island,  surrounded  by  the  sea  of 
Van;  it  was  formerly  distinguished  by  the  residence  of  the  Lord 
of  Rushtoonies  Zoorah,  who  in  the  earliest  times  had  been  put  to 
death  by  the  Armenian  King  Tiran. 

*  I  visited  Ech-Miazin  in  the  year  1825,  and  a  description  of  it  is 
to  be  found  in  the  third  volume  of  my  journals,  printed  at  London 
in  the  1827. 
6 


66  Persia.— 1831. 

On  the  news  of  the  rebellion  of  David  reaching  Gregory  Pelha- 
vie,  he  convened  on  the  Black  mountain  a  general  synod  of  the 
Armenian  Bishops,  Monks,  &c.  consisting  of  about  2500  persons. 
David  and  his  coadjutors  were  condemned,  and  anathematized, 

1114,  A.  D. 

Nierses  Shnoorhaly,  or  Clayensis,  youngest  brother  of  the  Pa- 
triarch Gregory,  was  present  at  the  council.  But  David  continued 
in  his  illegal  Patriarchate,  to  which  others  have  succeeded  up  to 
this  day.  This  schism  is  alluded  to  in  the  pastoral  epistle  address- 
ed to  the  Armenians  by  Nierses,  which  was  translated  at  Venice. 
Gregory  Pelhavie,  the  lawful  Patriarch,  removed  from  Zoos  to 
Room-Kalaa,*  a  well  fortified  castle,  which  formerly  belonged  to 
the  Armenian  Prince  Vasil,  surnamed  the  Crafty.  In  the  year 
1148,  during  the  crusades,  Room-Kalaa  became  the  property  of  the 
Latin  Count  Joscelyn,  who  was  at  that  period  absent  from  the  spot, 
and  engaged  in  war.  Christian  protection  and  hospitality  attract- 
ed the  Patriarch  Gregory,  and  his  brother  Nierses,  to  take  asylum 
at  Room-Kalaa,  where  they  met  with  a  very  kind  reception  by  the 
Countess  Joscelyn,  to  whom  they  gave  spiritual  consolation. 

Count  Joscelyn  fell  in  battle,  and  the  Countess  returned  to  Eu- 
rope: she  left  the  castle  in  charge  of  the  Armenian  Patriarch  Gre- 
gory, under  certain  conditions.  "My  lamentable  widowhood  (she 
said)  obliges  me  to  leave  you,  and  return  to  my  country,  where  I 
have  a  son  and  relations.  On  my  arrival  there,  I  shall  send  the 
former  to  this  castle,  which  you  in  justice  will  make  over  to  him. 
Should  he  however  fail  to  make  his  appearance  here,  it  would  be- 
come your  undisputed  property.  After  a  short  time,  young  Josce- 
lyn arrived  in  Room-Kalaa,  and  took  possession  of  the  castle;  but 
soon  relinquished  it  again.  Gregory  bought  Room-Kalaa  from 
him,  and  thus  it  became  the  permanent  seat  of  the  Cathokhikos, 
according  to  the  testimonies  of  Nierses  Shnoorhaly,  Vardan,  and 
Kirakos.  A  most  splendid  church  was  raised  upon  the  spot,  by 
the  Patriarch  Gregory. 

In  the  year  1165,  a  disposition  was  manifested  to  effect  a 
union  between  the  Greek  and  Armenian  Churches.  At  the  desire 
of  the  grand  Duke  Alexis,  son-in-law  to  the  Emperor  Kyr  Ema- 
nuel Comnenos  Porphyrigenitus,  the  creed  of  the  Armenian  Church 
was  committed  to  paper,  by  Nierses  Shnoorhaly,  assisted  by  his 
brother  Gregory.  On  its  being  submitted  by  the  Duke  to  the  con- 
sideration of  the  Emperor,  the  latter  handed  it  over  to  Michael, 
Patriarch  at  Constantinople;  but  Patriarch  Gregory  died  before  the 
intended  union  was  brought  to  a  decision.  Gregory  was  60  years 
Patriarch.  The  subject  was  resumed  by  Nierses  Shnoorhaly,  suc- 
cessor to  his  brother;  but  Nierses  died  before  it  came  to  a  decision. 
This  great  man  was  buried  at  Room-Kalaa.  Nierses  Shnoorhaly, 
on  account  of  his  having  resided  at  Room-Kalaa,  received  the  sur- 
name of  Kalaaensis,  i.  e.  of  the  Kalaa,  or  Fort. 

*  I  passed  Room-Kalaa.  when  going  from  Aleppo  to  Bagdad,  in 
the  year  1824.  It  is  situated  in  Mesopotamia,  surrounded  by  the 
Euphrates. 


Persia.— 1831.  67 

Gregory  Jiglah,  the  nephew  of  Nierses,  succeeded.  A  general 
Synod  of  the  Armenian  Bishops,  Monks  and  Vardapets,  or  Doctors, 
was  convened  at  Room-Kalaa,  for  the  consideration  of  the  differ- 
ences of  the  sister  Churches.  It  was  in  this  council,  that  Nierses 
Lambronensis  delivered  a  most  evangelical  and  beautiful  oration, 
which  is  considered  by  the  Armenians  an  unique  piece  of  classical 
composition  in  their  language.  This  oration  was  translated  into 
Italian  by  Pasquale  Aucher,  at  Venice.  Emanuel  Comnenos  died, 
and  the  work  of  union  remains  incomplete  to  this  day.  The  seat 
of  the  Patriarchate  continued  in  Room-Kalaa,  for  the  space  of  147 
years. 

In  the  year  1294,  the  Armenians  suffered  a  great  deal  of  perse- 
cution, from  Melik  Ashraf,  Sultan  of  Egypt,  who  captured  Room- 
Kalaa,  and  made  a  prisoner  of  the  Patriarch  Stephen,  who  died  in 
Egypt. 

A  meeting  was  convened  by  the  Bishops,  inhabiting  Cilicia,  and 
Gregory  VII.,  Anavarzensis,  was  made  Patriarch. 

Room-Kalaa  being  destroyed,  the  patriarchal  seat  was  removed 
to  Sis,  at  that  time  the  capital  of  Armenia. 

Hetham,  one  of  the  Kings  that  ruled  over  the  Armenians  in  Cili- 
cia, issued  a  royal  mandate,  abrogating  the  Anathema,  decreed 
against  Aghtamar's  Patriarch.  Peace  was  restored  between  the 
Patriarchs  of  Aghtamar  and  Sis.  A  regular  succession  of  Patri- 
archs continued  at  Sis  for  147  years. 

In  the  year  1440,  when  the  Dynasty  of  the  Reubenites  had  be- 
come extinct,  and  all  hopes  of  the  restoration  of  liberty  and  peace 
to  Armenia  entirely  vanished,  it  appeared  wise,  to  remove  the  seat 
of  the  Patriarchate  from  Sis,  which  was  reduced  to  a  most  deplora- 
ble state  by  conquerors.  An  assembly  of  Armenian  Bishops  took 
place  at  W  agharshapat,  and  there  it  was  resolved  to  re-establish 
the  Patriarchate  at  Ech-Miazin. 

Before  however  this  resolution  was  carried  into  effect,  the  throne 
became  vacant  by  the  death  of  the  Patriarch  Constantine.  Kyr 
Joseph  Sisensis  was  made  Patriarch  by  the  people;  a  man  of  ob- 
scure origin,  and  possessed  of  no  talents.  He  died  after  he  had 
been  Patriarch  one  year. 

By  the  assistance  of  a  few  of  the  inhabitants  of  Sis,  Gregory 
Moosa  Beg  was  made  Patriarch,  without  the  consent  of  the  Bishops; 
and  maintained  himself  in  his  dignity.  Kirakus,  a  zealous  and  god- 
ly man,  was  made  Patriarch  of  Ech-Miazin.  Immediately  upon 
his  elevation  to  that  dignity,  he  addressed  letters  to  all  the  Arme- 
nian Bishops,  and  openly  annulled  the  Anathema  that  had  been 
passed  upon  the  Patriarch  of  Akhtamar.  The  latter  admitted  the 
superiority  of  that  of  Ech-Miazin,  to  whom  he  pledged  his  alle- 
giance. Scarcely  two  years  had  elapsed,  from  the  appointment  of 
Kirakus,  when  he  found  an  antagonist  in  Marcus,  a  Bishop  in 
Georgia.  Marcus  succeeded  in  deposing  Kirakus  by  the  influence 
of  a  Moslem  Chief.  The  Patriarch  withdrew  his  allegiance  to 
Ech-Miazin,  and  Sis  was  not  united  to  Ech-Miazin.  Gregory  of 
Maura  was  chosen  to  fill  the  place  of  poor  Kirakus,  who  died  in  re- 


63  Persia.— 1831. 

tirement.  From  the  middle  of  the  15th  century  to  this  time,  a 
regular  succession  has  taken  place  in  Ech-Miazin.  The  present 
Patriarch  Ephrem  is  an  old  and  venerable  man,  and  very  popular 
among  the  Armenians.  Oppressed  by  the  Persians,  the  poor  old 
man  took  an  asylum  at  Aghpat  in  the  Russian  territory,  where  he 
offered  up  prayers,  in  order  that  the  Lord ,  who  descended  at  Wag- 
harshapat,  would  have  pity  upon  his  nation,  and  bring  it  under  the 
protection  of  Russia.  His  prayers  were  heard,  and  Ephrem 
Cathokhikos  returned  again  to  the  convent  of  Ech-Miazin  at  Wag- 
harshapat.*  The  Armenians  in  India  are  subject  to  the  Patriarch 
of  Ech-Miazin.  They  are  at  present  an  industrious,  sober,  shrewd, 
speculating  and  commercial  nation.  Some  amongst  them  tried  to 
excite  a  rebellion  against  the  Sultan,  but  they  are  as  little  inclined, 
as  the  Jews  are,  to  revolt  against  their  Sovereigns. 

They  dislike  the  Jews,  and  protest  against  the  assertion  of  the 
latter,  by  whom  they  are  said  to  be  descendants  of  Amalek.  Ac- 
cording to  their  own  tradition,  Hayk  was  their  ancestor,  the  fifth 
lineal  descendant  of  Noah.  This  nation  has  no  book  written  on 
the  Millennium,  except  one  by  Meden  Nerses,  formerly  Cathokhi- 
kos at  Ech-Miazin,  who  wrote  a  book  of  visions,  in  which  he  pre- 
dicts, that  all  the  Armenians  shall  collect  around  Mount  Ararat, 
before  the  coming  of  the  Lord,  in  order  that  they  may  not  see  An- 
tichrist. They  deny  being  Eutychians,  and  consider  Eutyches,  as 
well  as  Nestorius,  as  heretics.  Avdall  writes  to  me,  "It  is  true 
that  we  adopt  the  expression  of  one  nature  in  the  Hypostasis  of 
Christ;  and  this  we  do  from  a  fear  of  incurring  the  guilt  of  the 
heresy  of  Nestorius,  who  by  the  admission  of  two  divided  natures, 
ascribed  two  persons  to  Christ;  which  heresy  involves  a  most 
heinous  sin;  but  it  is  false,  that  by  that  expression  we  confound 
the  two  natures  of  Christ,  like  Eutyches."  Mr.  Avdall  has  writ- 
ten a  vindication  of  the  Church  of  Armenia,  on  account  of  this 
accusation.  1  suppose  that  Eutyches  meant  the  same  as  Avdall 
does. 

POPULATION  OF  TEE  ARMENIANS. 

Avdall  believes  that  there  are  20  millions  of  Armenians:  I  think 
that  he  is  very  much  mistaken,  and  that  it  will  be  very  difficult  to 
make  out  3  millions  of  Armenians.  I  shall  have  occasion  to  speak 
again  about  the  Armenians,  when  treating  about  Cabocl  and  Hin- 
doostan. 

BOGOS,  EX-PATRIARCH  OF  CONSTANTINOPLE, 

Now  at  Jerusalem,  is  in  high  reputation  among  all  the  Arme- 
nians throughout  the  world,  at  least  among  the  more  enlightened 
party:  he  has  published  a  work  called  "The  Museum  of  whole- 
some knowledge;"  and  has  publicly  abolished  the  pilgrimage  of 
the  Armenians  to  the  holy  fire. 

*  I  learned  that  Ephrem  resigned  lately,  on  account  of  his  ad- 
vanced age. 


Persia.— 1831.  69 


Serope,  now  Archbishop  of  Astrachan,  is  highly  respected  by 
the  Armenians  in  India;  but  not  by  those  round  Ararat.  He  was 
formerly  a  member  of  the  Propaganda,  and  then  turned  to  the  Ar- 
menian Church.  He  was  known  by  Henry  Martyn.  He  was 
Professor  of  the  Eleazarean  college  of  Moscow. 

MICHAEL  SALANTH. 

Michael  Salanth,  an  Armenian  Archbishop  at  Moscow,  has  dis- 
covered, or  brought  into  notice,  an  Armenian  poem,  called  the 
"Muses  of  Ararat." 

The  following  Europeans,  who  have  written  about  Armenia  and 
Armenian  literature,  are  highly  esteemed  by  the  Armenians  in  Cal- 
cutta, and  those  of  Venice.  Professor  Neumann  at  Munich  in  Ba- 
varia has  translated  the  chronicles  of  Vahram,  an  historian,  cotem- 
porary  with  the  Crusaders.  Avdall  wrote  to  me  about  Neumann, 
"The  misapprehension  of  a  certain  passage  in  the  text,  has  induced 
the  translator  to  attach  an  unmerited  stigma  of  heresy  to  poor 
Vahram,  whom  he  says  he  pities,  for  a  fault  of  which  he  is  not 
guilty."  M.  J.  St.  Martin  and  Villefroy  are  highly  esteemed  by 
the  Armenians.  The  Armenians  have  translated  several  European 
writers.  Avdall  has  translated  Johnson's  Rasselas,  and  Chateau- 
briand's Atala.  Mesrop,  a  young  gentleman  at  Julfa,  has  translated 
Heber's  Palestine.  At  Venice,  the  Mehitarites  have  published  in 
the  Armenian  convent  of  Saint 
French-Armenian  grammars,  &c. 

During  the  twelve  years  of  my  mission,  I  have  met  every  where 
traces  of  Christianity.  In  Egypt,  I  found  the  Copts;  in  Palestine 
and  Mount  Libanus,  the  Maronites,  Syrians,  Greeks,  Armenians 
and  Armenian  Catholics;  in  Mesopotamia,  at  Merdeen,  Mosool, 
Arbel  and  Bagdad,  I  met  with  the  Jacobites,  the  followers  of  Nes- 
torius,  and  Roman  Catholics;  in  Asia  Minor,  Trebison,  Bayazid, 
and  Shoosha  in  the  land  of  Karabagh,  again  Armenians;  and  at 
Tiflis,  the  Georgians  professed  the  name  of  Jesus  Christ,  and  there 
I  met  even  with  devoted  German  colonists;  and  thus  it  was  in 
Macedonia,  and  in  the  Greek  islands,  the  name  of  Jesus  Christ  was 
professed  in  some  form  or  other.  Now  the  reader  will  follow  me 
in  my  wanderings  from  Teheraun,  towards  a  country,  where  the 
Gospel  of  our  Lord  has  never  been  preached,  where  the  light  of  the 
Gospel  never  shone;  a  land,  untrodden  by  the  Apostles  of  old,  or 
missionaries  of  later  times.  The  reader  will  now  see  me  wander- 
ing towards  a  country,  inhabited  by  followers  of  the  Arabian  Fana- 
tic, and  a  few  only  of  the  Children  of  Israel;  never  visited  but  by 
wandering  tribes  for  the  purpose  of  plunder,  and  intoxicated  Der- 
vishes: a  country,  in  which  human  life  is  estimated  at  the  lowest 
price. 

Khorossaun  is  the  name  of  one  country:  Bokhara  is  the  name 
of  the  other  country  and  city,  towards  which  I  am  now  directing 
my  steps. 


70  Persia.— 1831. 

DEPARTURE  FROM  TEHERAUN. 

I  had  agreed  with  Haje  Sheikh  Mohammed,  the  son  of  the  grand 
Mullah  of  the  Sheah  at  Herat,  who  had  daily  visited  me  in  the 
British  Embassy  at  Teheraun,  to  go  in  his  company  to  Herat. 

September  23. — The  camels  came  near  the  British  Embassy, 
where  I  had  resided  all  the  time:  my  effects  were  loaded;  they 
consisted  of  Bibles,  a  few  clothes,  and  some  victuals;  and  thus  we 
went  out  of  the  gate  of  Teheraun,  to  wait  there,  until  the  whole  of 
the  caravan  had  assembled.  Haje  Telah  Multane,  a  Hindoo  of 
Checarpoor,  whose  Hindoo  name  was  Eyshee,  and  Mullah  Bah- 
rain, the  Guebre,  Agent  of  Sir  John  Campbell,  accompanied  me 
out  of  the  gate.  Our  caravan  consisted  of  150  camels  and  20 
camel  drivers.  Haje  Sheikh  Mohammed  of  Herat,  with  his  wife 
and  children,  Ali  Akbar  and  a  Dervish  of  Candahar,  were  my  fel- 
low travellers.  We  travelled  the  whole  night,  and  arrived  at 
Hezaar  Ameen,  16  miles  distant  from  Teheraun,  a  village  inhabited 
by  Curds.  This  nation  is  scattered  from  Damascus  to  Khorossaun. 
The  Curds  and  Arabs  being  complete  democrats,  anarchy  and 
robbery  prevail  among  them  in  a  greater  degree  than  under  any 
monarchical  government. 

Haje  Sheikh  Mohammed  entered  to-day  at  large  into  the  subject 
of  a  dispute,  which  took  place  in  former  times  between  the  Benee 
Abbas,  the  Sunee,  and  Benee  Fatimah  or  Sheah,  relating  to  the 
succession  of  the  Khalifat. 

Sept.  25. — We  arrived  at  Ivanee  Keif,  24  English  miles  from  the 
former  place,  a  little  village  inhabited  by  the  Ali  Ullahe.  Here 
we  pitched  our  tent,  which  comfort  however,  I  could  only  enjoy 
for  a  short  time.  1  asked  my  friend  Haje  Sheikh  Mohammed's 
opinion  about  the  establishment  of  sacrifices,  whilst  he  was  sitting 
with  me  smoking  his  galyoon.  After  having  given  some  puffs  of 
his  galyoon,  he  observed,  "Abraham  saw  twice  in  a  dream,  that 
it  was  God's  command  to  kill  Ishmael  his  son;  (peace  upon  him!) 
he  went  then  with  Hagar's  permission  to  Mecca  to  kill  Ishmael, 
whom  he  had  bound.  The  Devil  tried  to  prevent  it,  but  Abraham 
insisted  upon  executing  the  command  of  God;  however,  the  mo- 
ment he  put  the  knife  to  his  throat,  it  did  not  cut.  God  the  most 
High  sent  them  a  sheep,  which  he  killed  instead  of  him:  hence  the 
beginning  of  sacrifices." 

I  then  told  him  the  Christians'  views  respecting  sacrifices;  how 
that  without  shedding  of  blood,  there  was  no  forgiveness  of  sin, 
and  that  the  sacrifices  of  animals,  and  even  the  sacrifice  of  Isaac 
and  the  death  of  Abel,  were  types  and  figures  of  the  great  sacrifice 
of  our  Lord  Jesus  Christ,  once  offered  for  us  all,  upon  the  altar  of 
the  cross. 

Sept.  26. — We  arrived  early  in  the  morning  at  Arradoon,  24 
miles  from  the  former  place.  As  an  ass  of  our  caravan  went 
astray,  we  did  not  move  on  to-day.  An  old  castle,  built  by 
Guebres  in  former  times,  is  seen  here.  It  is  remarkable  that  in 
these  little  villages  towards  Khorossaun,  the  Mussulmans  them- 


Persia.— 1831.  71 

selves,  as  those  of  Arradoon  and  Lasgird,  speak  the  old  Persian, 
the  Peklevee  language. 

Haje  Sheikh  Mohammed  came  again  to  my  tent,  smoking  his 
galyoon;  he  gave  me  the  following  account:  "Khosroe  Parweez 
was  King  of  Persia  in  the  time  of  Mohammed;  he  was  of  the  reli- 
gion of  the  Guebres.  Mohammed  wrote  to  him  a  letter,  in  which 
he  stated  the  tenets  of  his  religion:  Parweez  tore  the  letter  in 
pieces;  Mohammed  heard  of  it,  and  exclaimed,  'Thus  his  belly 
shall  be  torn.'  Khosroe  killed  his  father  Parweez,  and  tore  his 
belly  in  pieces.  Khosroe  reigned  a  short  time;  then  Hassan, 
Omar's  General,  took  possession  of  Persia."  I  then  told  him  of 
Paul's  conversion  to  Christ,  and  of  the  spiritual  conquests  of 
Christ.  The  Affghaun  camel  drivers,  seated  near  my  tent,  listened 
with  attention  to  the  conversation  carried  on  between  their  Sheikh 
and  myself. 

KEBLA. 

The  Jews  said  to  Mohammed,  "If  your  religion  is  the  true  one, 
why  do  you  turn  your  face  towards  Jerusalem]  why  has  not  God 
given  you  another  kebla?"*  From  that  time,  Mohammed  wished 
in  his  heart  that  God  might  give  him  another  kebla.  Whilst  one 
day  praying  at  Medina  with  a  crowd  of  people,  and  having  turned 
his  face  towards  Jerusalem,  the  Angel  Gabriel  came,  and  took  him 
by  his  shoulders,  and  turned  his  face  towards  Mecca;  from  that 
time  the  Kebla  was  established.  I  recited  then  to  my  Moham- 
medan friend,  the  words  of  our  Lord  to  the  woman  of  Samaria: 
"The  hour  cometh,  when  ye  shall  neither  in  this  mountain,  nor  at 
Jerusalem  worship  the  Father:  but  the  hour  cometh,  and  now  is, 
when  the  true  worshippers  shall  worship  the  Father  in  spirit 
and  in  truth." 

Oh  that  the  Mohammedan  world  may  soon  turn  their  face  to- 
wards Thee,  Oh  Temple,  which  can  never  be  broken  down;  which 
once  was  broken,  and  built  up  again  after  three  days!  Haje 
Sheikh  Mohammed  told  me  the  following  story  about  Cain  and 
Abel:  "God  commanded  Abel  to  marry  the  twin  sister  of  Cain, 
and  he  commanded  Cain  to  marry  the  twin  sister  of  Abel;  but 
Cain  wanted  to  marry  his  own  twin  sister,  married  to  Abel,  and 
therefore  he  put  Abel  to  death." 

Ali  Akbar,  a  merchant  from  Candahar,  informs  me,  that  there 
are  only  a  few  Jews  at  Candahar.  Poor,  poor  Israel!  Do  not 
you  observe,  how  your  brother  is  going  about,  and  enquiring  where 
he  may  find  you  all  over  the  world,  to  speak  to  you  about  the  good 
Shepherd,  who  came  in  fulness  of  time  to  seek  those  sheep,  that 
were  lost1?  And  I,  following  my  Saviour's  steps,  am  now  seeking 
you  in  the  mountains  of  Toorkestaun,  and  AfFghanistaun,  and 
among  the  unkind  people  of  Khorossaun;  banished  from  those 
ties  that  are  dear  to  my  heart.  It  is  a  great  thing  to  belong  to 
the  Lord,  and  to  look  out  for  the  Lord's  people! 

*  Kebla  is  the  quarter  towards  which  they  turn  their  faces  during 
prayer. 


72  Persia.— 1831. 

Haje  Sheikh  Mohammed  continued  the  conversation,  sitting  in 
my  tent. 

i".  I  like  to  converse  with  you,  for  you  are  a  man  of  candour, 
and  one  who  has  seen  the  world;  I  can  learn  something  from  you. 
Tell  me  now  openly,  what  do  you  think  about  Christianity? 

Haje  Sheikh  Mohammed.  We  do  not  think  it  to  be  a  good  re- 
ligion, for  the  same  reason  as  you  believe  Judaism  not  to  be  a  good 
religion.  You  believe  Judaism  not  to  be  a  good  religion,  because 
it  was  abolished  by  Jesus;  and  for  the  same  reason  we  believe 
Christianity  not  to  be  a  good  religion,  because  it  was  abolished  by 
Mohammed. 

I.  We  do  not  say  that  Moses  and  the  Prophets  were  abolished; 
but  that  Judaism  was  accomplished,  and  its  types  were  realised, 
and  the  prophecies  respecting  the  Incarnation,  sufferings  and  death 
of  Jesus  were  fulfilled.  We  believe  that  sin  came  into  the  world, 
by  Adam  and  Eve's  transgression,  with  all  our  sorrows  and  woes; 
and  therefore  God  promised  to  Adam,  Abraham,  Isaac  and  Jacob, 
and  the  rest  of  the  Prophets,  one,  who  should  be  brought  like  a 
lamb  to  the  slaughter,  and  thus  take  away  the  sins  of  the  world, 
i.  e.  Jesus  of  Nazareth.  He  came,  and  the  religion  of  the  Jews 
was  accomplished. 

H.  S.  M.  And  Mohammed  was  the  Prophet  after  Jesus. 

7.  How  do  you  know  that  Mohammed  was  a  true  Prophet? 

H.  S.  M.  By  his  miracles:  he  divided  the  moon;  and  persons, 
taller  than  himself,  became  shorter  as  soon  as  they  walked  with 
him;  he  had  no  shadow  as  other  people  have;  he  was  able  to  see 
every  thing  with  his  back,  as  well  as  with  his  eyes;  the  earth 
opened  itself  and  swallowed  up  the  un cleanness  of  his  digestion. 

I.  (Continuing  to  question  him,  for  it  would  in  the  first  instance 
have  been  of  no  use  to  urge  him  to  produce  proofs;  and  besides 
this,  it  would  have  exasperated  him.)  How  did  Mohammed  pro- 
mote his  religion? 

H.  S.  M.  With  a  few  by  persuasion,  but  with  most  by  the 
sword. 

I.  Does  God  want  merely  outward  confession,  or  belief  of  the 
heart? 

H.  S.  M.   Belief  of  the  heart. 

I.  Now  suppose,  that  you  go  to  England,  and  all  Englishmen 
hold  the  sword  to  your  throat,  and  say,  "If  you  do  not  become  a 
Christian,  we  kill  you;"  fear  might  betray  you  into  an  external  con- 
sent, but  this  will  not  make  you  a  Christian  in  heart. 

H.  S.  M.  Mohammed  was  driven  to  use  the  sword  from  the 
number  of  his  enemies,  who,  after  he  had  made  peace  with  them, 
attacked  him  again. 

I.  This  does  not  alter  the  case,  and  the  fact,  that  the  sword  can 
never  be  a  means  for  persuading  a  man  really  of  the  truth  of  a 
religion. 

CALVINISM  AND  ARMINIANISM  AMONG  MOHAMMEDANS. 

The  same  question  which  divides  Protestant  Christians,  divides 


Persia.— 1831.  73 

the  Mohammedans  likewise:  namely,  Predestination,  and  Free 
will.  Haje  Sheikh  Mohammed  told  me,  that  as  well  in  Affghan- 
istaun,  as  at  Mecca,  the  grand  question  among-  the  Mullahs  is,  "Is 
there  destiny  with  free  will:  or  destiny  without  free  will]"  Haje 
Sheikh  Mohammed  is  an  Arminian,  and  he  answers  like  Milton, 
that  "Foreknowledge  of  God  does  not  affect  the  free  will  of 
man." 

Sept.  28. — We  arrived  near  the  miserable  village  called  Dena- 
mak,  20  English  miles  from  Arradoon.  We  pitched  our  tent 
again,  and  my  old  friend  Haje  Sheikh  Mohammed  sat  near  me;  for 
every  thing  had  gone  on  smoothly.  He  informs  me,  that  accord- 
ing to  the  views  of  Mussulmans,  angels  are  creatures  of  God,  en- 
dowed with  a  body  like  men,  but  entirely  destitute  of  all  the  pas- 
sions of  earthly  men:  no  desire  of  eating,  drinking  or  propagating; 
always  in  the  presence  of  God,  singing  praises  and  hymns  to  Him, 
and  executing  His  commands.  The  angel  Gabriel  riding  upon  a 
horse,  drowned  Pharaoh  in  the  sea.  The  conversation  turned 
upon 

ALEXANDER  THE  GREAT. 

As  well  among  the  Jews,  as  the  Parsees  and  Mohammedans,  it 
is  believed,  that  Alexander  the  Great  came  as  far  as  the  Land  of 
Darkness.  "Rivers  were  running  around  it;  an  angel  with  a  fiery 
and  flaming  sword  was  guarding  it,  giving  Alexander  to  understand, 
that  no  mortal  could  enter  there;  that  here  his  ambitious  designs 
must  end.     Alexander  returned."     Then  we  talked  about 

FALLEN   ANGELS. 

"After  God  had  created  Adam,  he  desired  the  angels  to  serve 
and  worship  him;  all  obeyed,  except  the  Devil,  who  would  not 
condescend  to  worship  dust  and  earth,  and  therefore  he  was  cast 
into  Hell."  I  myself  believe,  that  Lucifer,  like  the  Socinians  of 
the  present  day,  refused  to  bow  to  the  mystery  of  the  Incarnation. 

Walking  this  afternoon  near  the  village  of  Denamak,  (for  in 
these  countries  one  never  enters  the  villages,  but  sleeps  always  in 
the  desert  places,  or  in  the  fields)  and  considering  the  difficulty 
one  meets  with  in  preaching  Christ  in  these  dark  countries,  my 
mind  was  lifted  up  to  our  heavenly  Father,  imploring  the  assist- 
ance and  direction  of  his  Spirit.  Oh!  these  are  happy  moments 
at  all  times,  as  long  as  the  soul  is  able  to  pour  forth  her  sighs  to 
her  beloved;  this  sweetens  all  hardships  and  all  persecutions! 

Haje  Sheikh  Mohammed  highly  praised  the  following  historical 
books,  written  in  Persian:  Tabaree,  Rawsat  Assoofa,  and  Habeeb 
Ussiar.  It  is  perhaps  not  generally  known,  that  one  Ameer  Sheer 
is  the  author  of  Rawsat  Assoofa. 

DEATH  OF  CHRIST. 

Haje  Sheikh  Mohammed,  as  well  as  other  Mullahs,  tell  me, 
that  the  death  of  Christ  is  believed  by  some  Mohammedans,  though 
7 


74  Persia,— 1831. 

the  Koran  attempts  to  persuade,  that  his  likeness  only  was  cruci- 
fied. 

Haje  Sheikh  Mohammed  looked  into  my  journal,  and  desired  me 
to  translate  something  for  him;  I  translated  to  him  a  prayer;  he 
seemed  to  be  delighted  with  it.  Denamack  was  the  last  place  of 
Irak. 

KHOROSSAUN. 

Sept.  29. — We  arrived  at  Lasgird,  the  first  small  place  in  the 
province  of  Khorossaun.  In  this  place,  some  of  the  Persians 
speak  the  Pehlevee  language;  for  on  asking  them  what  language 
they  spoke,  they  replied,  the  Pehlevee,  of  which  only  a  few  words 
were  intelligible  to  me,  and  this  was  confirmed  to  me  by  the  Gue- 
bres  of  Semnan,  who  spoke  the  same  language,  as  it  appeared  to 
me,  and  gave  it  the  same  name. 

ARRIVAL  AT  SEMNAN. 

Sept.  30. — We  arrived  at  Semnan.  Bahman  Mirza,  son  of  the 
King  of  Persia,  is  Governor  of  this  place,  as  well  as  of  Damghan. 
I  had  several  letters  of  recommendation  to  him:  one  from  his  mother, 
the  other  from  Khosroe  Khan,  and  the  third  from  the  Sille  Sultan 
and  from  his  brother  Malek  Kasem  Mirza.  As  His  Royal  High- 
ness had  just  made  an  excursion  to  Damghan,  I  sent  the  letters 
after  him,  by  one  of  the  Guebres,  who  were  building  his  palace  at 
Semnan;  for  the  Guebres  are  to  this  day  skilful  in  building.  The 
plague  was  just  raging  at  Semnan;  we  were  therefore  not  admitted 
into  the  town,  more  especially  as  the  Prince  was  absent.  Semnan 
is  24  miles  from  Lasgird,  containing  perhaps  12,000  inhabitants. 

Semnan,  Bustan  and  Meshed,  are  the  only  three  places  in  Kho- 
rossaun, governed  by  royal  Princes  of  Persia;  all  the  rest  of  Kho- 
rossaun is  ruled  by  Khans,  who,  up  to  the  time  of  my  arrival  in 
Khorossaun,  were  only  slightly  subject  to  the  King  of  Persia. 
Every  village  in  this  country  is  fortified,  on  account  of  the  continual 
invasions  of  the  Turkomans,  of  which  I  shall  have  occasion  to 
speak  more  at  large. 

The  Khans  keep  this  country  in  continual  disturbance  by  feuds 
among  themselves;  some  of  them  being  in  secret  understanding 
with  the  Turkomauns.  Even  Bahman  Mirza,  the  Prince  Governor 
of  Semnan,  had  just  gone  to  Damghan,  for  the  purpose  of  driving 
out  from  thence  Mohammed  Ali  Khan,  whom  he  placed  there  as 
Vice  Governor,  and  who  had  rebelled  against  his  authority;  he 
succeeded  in  driving  him  out,  but  that  Governor  retired  to  a  fortress, 
called  Dawlat-Abad.  Bahman  Mirza  marched  with  1000  men,  for 
the  purpose  of  driving  him  from  thence;  but  Arghuwan  Mirza,  the 
son  of  Hassan  Ali  Mirza,  late  Prince  Governor  of  Meshed,  though 
nephew  of  Bahman  Mirza,  assisted  Mohammed  Ali  Khan  against 
Bahman  Mirza,  so  that  the  latter  was  obliged  to  retire  from  Daw- 
lat-Abad. 

The  Guebres  of  Semnan  were  very  kind  to  me;  I  preached  the 
Gospel  to  them.    These  amiable  people  have  still  their  ancient 


Persia 1831.  75 

Parsee  names:  as  Key  Khosroe,  Shahr-Baar,  Jamsheed,  Bijand, 
Mehraboo,  Rostam,  Rasheed,  Seroosh,  &c. 

October  1. — We  arrived  in  the  caravan-seray  of  Aghwan,  24 
miles  from  Semnan.  Imam  Resa  is  said  to  have  performed  a 
miracle  here. 

Oct.  2. — We  arrived  near  Dawlat-Abad,  the  place  of  the  rebel 
Mohammed  Ali  Khan;  who  says  however,  that  as  soon  as  the  King 
shall  order  him  to  deliver  Dawlat-Abad  to  Bahman  Mirza,  he  will 
be  ready  to  do  so:  but  it  is  said,  that  Mohammed  Ali  Khan  had 
bribed  the  King,  so  that  he  did  not  send  such  an  order.  Moham- 
med Ali  Khan  ordered  the  gates  of  Dawlat-Abad  to  be  shut;  and 
in  case  Bahman  Mirza  should  pass  the  town  on  his  way  from 
Damghan  to  Semnan,  salutes  should  be  fired;  but  His  Royal  High- 
ness should  not  be  permitted  to  come  into  town.  I  learnt  that 
Abbas  Mirza  was  expected  to  come  to  Khorossaun,  on  his  way  to 
Khiva  and  Bokhara. 

DEFINITION  OF  AN  EASTERN  KING. 

Haje  Sheikh  Mohammed  gives  me  the  following  definition  of 
an  Eastern  King.  "A  tyrant,  who  robs  others  of  their  property, 
commits  violence,  eats  and  drinks  well,  blackens  his  beard,  and 
does  nothing  for  the  good  of  his  country." 

ARRIVAL  OF  BAHMAN  MIRZA. 

Bahman  Mirza  passing  my  tent,  told  me  that  he  had  received 
letters  respecting  me,  and  therefore  gave  me  a  letter  of  recommen- 
dation to  his  brother  Ismael  Mirza,  Prince  Governor  of  Bustan. 
He  left  an  officer  to  accompany  me  as  far  as  Damghan. 

In  the  evening  I  arrived  at  Damghan,  where  I  took  up  my  abode 
with  Mohammed  Wale  Khan,  the  Vice-Governor  of  Damghan.  I 
met  there  Abbas  Khan,  of  the  Kajar  tribe;  the  same  tribe  as  that  of 
Fatullah  Shah. 

The  people  coming  to  Mohammed  Wale  Khan,  had  the  appear- 
ance of  being  in  a  disturbed  state  of  mind;  they  were  continually 
expressing  apprehensions  of  Mohammed  Ali  Khan  of  Dawlat- 
Abad  surprising  the  town  at  night,  and  whilst  they  were  talking, 
soldiers  of  Mohammed  Ali  Khan  had  actually  made  an  attempt  to 
enter  the  town,  but  soon  after  retired. 

Mohammed  Wale  Khan  asked  me  the  difference  between  those 
Christians  who  have  beards,  and  those  who  have  none.  I  told 
him,  that  among  Europeans,  Friars  only  have  beards.  I  told  him 
the  object  of  my  travels,  and  offered  Mohammed  Wale  Khan  a 
Bible;  but  he  declined  my  offer.  Hitherto  the  people  have  been 
rather  kind  to  me  than  otherwise. 

SKETCH  OF  THE  HISTORY  OF  DAMGHAN. 

Damghan  is  at  present  inhabited  by  5000  Mussulmans,  mostly 
Khorossaun  people,  and  a  few  Turkomauns. 

Damghan  is  said  to  have  been  built  by  King  Hushenk,  5247 
years  ago.    It  was  formerly  a  flourishing  city,  but  was  ruined  by 


76  Persia.— 1831. 

the  tyranny  of  Nadir  Shah,  and  after  his  death,  Assad  Khan  of 
Cabool  came,  and  carried  the  inhabitants  of  Damghan  captives  to 
Cabool. 

Balk  in  Bactria,  Nishapoor  and  Damghan  in  Khorossaun,  are 
considered  by  the  Mussulmans  of  Khorossaun,  to  be  the  most  an- 
cient cities  in  the  world.  Around  Dawlat-Abad,  Damghan,  Sha- 
root  and  Boostan,  the  country  is  beautiful;  it  is  a  complete  paradise, 
full  of  vineyards  and  pomegranate  trees. 

Oct.  4. — I  set  out  for  Boostan,  a  city  built  fifty  years  ago.  The 
castles  which  are  found  in  every  village  of  Khorossaun,  are  called 
by  the  natives  Ark,  which  seems  to  correspond  with  the  English 
word  ark,  and  the  German  arche  (the  name  of  Noah's  ship);  or 
else  they  are  called  Boorg,  which  corresponds  with  the  English 
and  the  German  word  burg. 

We  passed  the  village  called  Kaker  Abad,  where  formerly  a 
Vizier  of  Nadir  Shah  resided.  We  came  near  Haddada,  govern- 
ed by  Mohammed  Mokeem  Khan.  Just  before  we  approached  the 
place,  we  saw  a  Khorossaun  Mussulman  running  swiftly,  saying 
that  his  wife  had  run  away  with  another  man.  We  rode  after  him, 
to  see  what  he  would  say  to  her;  for  she  was  not  distant  from  us. 
On  meeting  her,  he  spoke  kindly  to  her,  and  persuaded  her  to  go 
back  with  him.  She  was,  as  the  Persians  call  such  women,  a 
Cowly  (a  loose  character);  she  sat  upon  her  ass,  and  rode  back. 
This  reminded  me  of  Judges  xix.  3. 

ARRIVAL  AT  HADDADA. 

On  our  entering  the  Fort  of  Haddada,  Mokeem  Khan,  escorted 
by  his  whole  train  of  servants,  came  out  to  meet  me,  and  gave  me 
a  welcome,  brought  me  to  a  comfortable  room,  and  was  delighted 
that  I  spoke  Persian.   I  spoke  to  them  about  the  efficacy  of  prayer. 

The  Mehmundar,*  who  was  sent  with  me  to  Haddada,  had  or- 
ders from  Bahman  Mirza,  to  kill  the  horses  of  Mohammed  Ali 
Khan  of  Dawlat-Abad,  if  he  should  ever  meet  with  one  of  his 
horsemen.  When  staying  with  Mokeem  Khan,  one  of  the  horse- 
men of  Mohammed  Ali  Khan  was  there,  but  was  concealed  by 
Mokeem  Khan. 

KHANS  OF  KHOROSSAUN. 

In  order  to  give  a  distinct  idea  of  those  Khans  (Lords)  in  Kho- 
rossaun, I  think  it  well  to  mention,  that  these  hereditary  and  feudal 
Lords  of  Khorossaun,  exactly  resemble  the  feudal  Lords  of  Ger- 
many in  ancient  times.  They  pay  a  yearly  tribute,  consisting  of 
horses,  to  the  Shah  of  Persia;  but  every  Khan  governs  in  his  own 
city,  and  has  power  of  life  and  death  over  his  subjects.  They  are 
continually  at  war  among  themselves.  The  neighbouring  Turko- 
mans take  advantage  of  this,  to  invade  Khorossaun,  and  carry 
away  slaves  to  Khiva  and  Bokhara.     The  following  are  the  names 

*  Mehmundar,  is  a  servant  of  the  Governor,  sent  with  a  foreigner 
to  prepare  lodgings.  Such  servants  are  given  particularly  to  Euro- 
pean travellers. 


Persia.— 18.31.  77 

of  the  principal  Khans  in  Khorossaun.  Resa  Koole  Khan,  a  Curd 
of  the  tribe  Elkare;  he  resides  at  Cochan,  and  is  a  great  enemy  to 
the  present  dynasty  of  Persia.  Mohammed  Ishak  Khan  Kerahe 
of  Torbad  Hydarea,  a  cruel  tyrant  and  robber,  who  is  an  invete- 
rate enemy  to  Resa  Koole  Khan  of  Cochan.  He  sends  his  people 
round  Khorossaun  to  make  slaves  of  the  Khorossaun  and  Persian 
people,  whom  he  sells  to  the  Turkomauns.  He  is  styled  the  Rostam 
of  Khorossaun.  Mohammed  Takee  Khan  of  Tursheesh,  an  enemy 
to  Mohammed  Ishak  Khan  Kerahe  of  Torbad  Hydarea.  Nujuf 
Ali  Khan  of  Bujnurd,  an  enemy  to  Yellantoosh  Khan  of  Nadir 
Kelaat.  Yellantoosh  Khan  of  Nadir  Kelaat,  a  great  enemy  to 
Nujaf  Ali  Khan,  and  therefore  sells  the  subjects  of  the  latter  to  the 
Turkomans.  Emeer  Ali  Nakee  Khan  at  Tabas,  a  just  and  peace- 
able man.  Ameer  Assaad  Ullah  Khan  of  Burjund  Kayan,  friendly 
with  all  of  them.  Resa  Koole  Khan  Turk  at  Daragass.  Ibra- 
heem  Khan  at  Rad-Khan.  Rostam  Khan  at  Tsholaye.  Nasir 
Ullah  Khan  at  Teemor  Khaf.  Mohammed  Zeman  Khan  at  Shahr- 
Now,  or  Bakhars,  a  great  enemy  to  Mohammed  Ishak  Khan  at 
Torbad  Hydarea.  Ibraheem  Khan  at  Baam.  Mohammed  Khan 
at  Juweyn.  Ali  Moorad  Khan  at  Juweyn.  Dost  Mohammed 
Khan  Timoore  at  Goskoon,  in  secret  understanding  with  the  Turko- 
mans.   Mokeem  Khan  of  Haddada,  my  present  host. 

There  are,  however,  a  gTeat  many  more  petty  Khans.  These 
Khans,  as  Resa  Koole  Khan  of  Cochan,  Assaad  Ullah  Khan  of 
Burjund,  Mohammed  Takee  Khan  of  Tursheesh,  have  Russian 
deserters  as  Tobtshees,  i.  e.  cannoneers,  in  their  service. 

Oct.  4. — I  arrived  at  Boostaun,  and  delivered  my  letters  of  in- 
troduction from  the  Sille  Sultan,  Khosroe  Khan,  and  Bahman 
Mirza,  to  His  Royal  Highness,  Ismael  Mirza.  The  plague  was 
then  raging  at  Boostaun.  I  desired  H.  R.  H.  to  send  me  on  with 
Turkomans  to  Bokhara,  via  Orgauntsh  (Khiva).  He  answered 
that  he  would  do  it  willingly,  if  I  could  give  him  a  written  pro- 
mise, that  the  King  of  England  would  give  him  after  my  safe  arri- 
val 10000  Tomauns  (which  amount  to  £6000  Ster.)  per  ann.  I, 
smiling,  replied,  that  I  could  easily  give  him  such  a  written  paper, 
but  the  King  of  England  would  not  acknowledge  the  bill.  He 
told  me,  "Then  you  may  go  to  the  Devil."  He  sent  me  to  Sha- 
root,  to  the  house  of  a  veteran  soldier  of  Abbas  Mirza.  After  we 
left  Dawlat-Abad,  we  rode  on  before  the  caravan,  in  hopes  that  the 
Prince  of  Boostaun  would  send  me  on  to  Bokhara:  being  disap- 
pointed in  my  expectations,  I  returned  with  treacherous  and  wicked 
servants  towards  Deh  Mullah,  in  order  to  rejoin  the  caravan  at 
Heraut,  and  my  friend  Haje  Sheikh  Mohammed.  What  awful 
darkness  is  in  all  these  places!  No  Christian  will  be  welcomed 
now  from  Boostaun,  and  throughout  Khorossaun,  with  a  smile. 
Nothing  but  the  knowledge  of  Jesus  Christ  will  ever  heal  those 
people. 

On  our  way  to  Deh-Mullah,  we  met  with  a  gang  of  gypsies, 
called  by  the  Persians  of  Teheraun,  Cowley-burband;  at  Tabreez 
they  are  called  Garatshee;  in  Khorossaun,  Kerishmaal. 


Persia.— 1831. 


ORIGIN  OF  GYPSIES. 


The  common  people  of  Khorossaun  give  the  following  account 
of  their  origin:  "Nimrod  commanded  Abraham  to  be  cast  into  a 
fiery  furnace;  but  two  angels  appeared,  to  hinder  the  execution  of 
it.  The  Devil  said  to  Nimrod,  that  he  should  place  near  Abraham 
a  brother  and  sister,  who  should  make  the  angels  blush  to  such  a 
degree,  that  they  would  turn  away  their  faces,  and  consequently 
their  protection  from  Abraham.  During  this  time,  he  was  cast 
into  a  fiery  furnace,  but  came  out  from  it  unhurt.  The  brother's 
name  was  Cow,  that  of  the  sister  Ly;  the  gypsies  are  their  chil- 
dren, and  therefore  called  Cowly-bur-band,  i.  e.  the  band  of  Cowly." 

We  arrived  at  Deh-Mullah;  the  inhabitants  thereof  treated  us 
with  the  greatest  unkindness,  and  asked  my  servant,  how  he  could 
wait  on  such  an  infidel,  who  was  unclean. 

Oct.  8.— We  left  Deh-Mullah,  and  arrived  at  Detshe,  20  English 
miles  from  Deh-Mullah. 

At  Detshe  the  danger  begins,  and  the  reason  of  it  is  this,  the  Mul- 
lahs of  Bokhara,  who  are  followers  of  Omar,  i.  e.  Sunnee,  issue 
every  year  a  kind  of  bull,  promising  to  the  Turkomauns  of  Sarakhs, 
Mowr  and  Khiva,  the  blessings  of  paradise,  if  they  go  and  make 
slaves  of  the  Sheah,  or  followers  of  Ali,  and  bring  them  to  Bokha- 
ra for  sale.  The  Turkomauns  therefore,  encouraged  by  the  Mul- 
lahs of  Bokhara,  which  city  is  emphatically  styled  the  "strength 
of  Islam,"  annually  make  Tshapow,  i.  e.  plundering  excursions  to 
Khorossaun,  and  sometimes  take  whole  caravans,  and  whole  villa- 
ges as  slaves.  As  far  as  Boostaun,  there  is  little  danger;  but  from 
Boostaun  towards  Astarabad,  Meshed,  Tursheesh,  Burjund,  and  as 
far  as  Heraut,  their  Tshapow  extends,  and  this  month  of  October 
is  just  the  time  in  which  they  make  their  appearance.  Besides,  in 
this  part  of  the  world,  they  never  saw  a  Christian  before;  those 
Russian  deserters  who  came  here,  instantly  apostatized  from  the 
faith;  therefore  I  was  surrounded  by  them:  they  were  watching 
every  motion  of  mine;  in  eating,  and  drinking,  and  sleeping;  and 
making  observations,  how  I  rose,  and  how  I  sat  down;  I  however 
made  them  sometimes  laugh,  by  asking  them,  whether  I  was  not 
a  beautiful  man.  My  servant  amused  me  however  by  telling  me 
of  the  miracles  of  Imam  Resa;  I  spoke  to  him  about  Jesus  Christ. 
I  examined  the  words  of  the  AfFghaun  language,  to  see  whether  I 
could  find  any  traces  of  the  Hebrew  in  it,  but  in  vain. 

Mohammed  Hussein  was  disquieted  this  night,  by  the  following 
dream.  He  told  me,  that  he  had  seen  himself  attacked  by  a  tiger, 
which  he  was  not  able  to  kill,  and  as  the  dream  was  in  the  after- 
noon, all  considered  it  to  be  ominous,  and  he  supposed  that  the 
Turkomauns  were  meant  by  the  tiger. 

Oct.  10. — We  left  Detshe,  and  went  towards  the  south-east.  Our 
situation  became  now  more  dangerous,  particularly  on  account  of 
the  Belooj;  for  these  people  do  not  make  slaves,  but  they  plunder 
every  one. 

Abd-Alreheem,  one  of  my  Persian  servants,  desired  me  to  pray 


Persia.— 1831.  79 

to  Imam  Resa,  who  had  received  the  power  of  bestowing  gifts  on 
72  denominations  of  worship.  I  told  him  that  I  only  pray  to  Jesus 
Christ. 

The  whole  caravan  were  fervently  praying,  when  I  suddenly 
perceived  a  most  horrid  smell;  I  asked  the  reason  of  it,  they  re- 
plied, that  it  was  because  the  people  were  in  great  fear. 

Oct.  11. — We  arrived  safely  in  a  depopulated  place,  called  Bagh- 
gout,  28  English  miles  from  Detshe,  and  arrived  in  the  morning 
at  Beeyar-Jumand.  Here  a  report  spread  that  I  was  a  Russian; 
but  it  was  peaceably  settled  by  Haje  Sheikh  Mohammed,  who 
made  them  believe  that  I  was  an  Armenian  from  Turkey,  who 
was  going  to  see  his  relations  at  Cabool. 

CONVERSATION  WITH  MOHAMMED  HUSSEIN,  ABOUT  CHRIST. 

I.  In  which  Prophet  would  you  have  the  most  confidence:  in  one 
who  tries  to  convince  people  by  the  sword  of  the  truth  of  his  creed, 
or  one  who  tries  to  do  the  same  by  persuasion! 

Mohammed  Hassein.  In  him  who  persuades  people  by  arguments. 

I.  In  which  would  you  have  the  most  confidence:  in  one  who 
tries  to  promote  his  doctrine  by  suffering  persecution,  or  in  one  who 
tries  to  promote  his  doctrine  by  inflicting  persecution! 

M.  H.  In  one  who  suffers  persecution. 

I.  In  whose  sincerity  of  belief  would  you  place  most  confidence: 
in  one  who  has  been  forced  to  make  a  profession,  or  one  who  has 
been  induced  by  arguments'? 

M.  H.  In  one  who  has  been  induced  by  arguments. 

I.  Jesus  Christ  and  his  disciples  never  used  the  sword,  but 
words,  for  convincing  others.  Jesus  Christ  and  his  disciples  suf- 
fered and  died  for  the  sake  of  the  truth  of  the  Gospel,  which  he 
proclaimed;  whilst  Mohammed  and  Ali  forced  some  people  by  the 
sword  to  adopt  their  religion  and  put  others  to  death. 

M.  II.  Why  are  so  many  miracles  performed  at  the  grave  of 
Imam  Husseyn  at  Kerbelay?  many  a  sick  camel  has  been  cured  at 
the  grave  of  Imam  Resa;  many  a  barren  wife  has  become  pregnant 
there;  many  a  blind  man  has  had  his  eyes  restored,  and  I  myself 
have  a  charm  with  me,  such  that  neither  dagger,  nor  pistol  can 
hurt  me. 

I.  I  should  not  like  to  see  you  put  to  the  trial. 

The  wife  of  Haje  Sheikh  Mohammed  was  taken  with  a  fever, 
and  she  desired  me  to  write  a  charm  for  her.  I  told  her,  that  I 
would  pray  for  her.  I  prayed  for  her,  and  she  recovered.  I  asked 
to  day  Haje  Sheikh  Mohammed  the  reason  of  the  hatred  of  the 
Sheah  towards  Omar,  who  was  such  a  strenuous  promoter  of  Is- 
lamism?  He  replied,  "You  think  that  you  will  be  able  to  make 
all  people  of  one  belief;  it  is  quite  impossible  to  effect  it."  I  re- 
plied, that  Jesus  Christ  will  do  it  at  his  second  coming.  To-day 
one  of  the  camel  drivers  turned  not  his  face  towards  Mecca;  another 
camel  driver  reproved  him  for  his  ignorance,  saying,  "Ignorant 
fellow,  tell  me  the  name  of  the  mother  of  Imam  Resa."  He  did 
not  know  it;  her  name  was  Zobeida  Khatoon. 


80  Persia.— 1831. 

Oct  13. — We  arrived  at  Khane-Khode;  the  inhabitants  came  out 
and  asked  Haje  Sheikh  Mohammed  who  1  was;  he  told  them, 
"An  Armenian,  who  was  on  a  journey  to  see  his  relations  at  Ca- 
bool."  We  continued  our  journey  through  a  most  dangerous  road; 
for  Mohammed  Ishak  Khan  Kerahe  of  Torbad  Hydarea  sends  his 
bands  about  here,  to  make  slaves,  and  sell  them  to  the  Turko- 


be  praised,  we  met  with  no  Turkomauns.  God  gives  protection, 
they  all  exclaimed. 

Oct.  15. — We  arrived  at  Towroon,  a  village  inhabited  by  very 
inhospitable  Mohammedans.  They  took  from  the  caravan  the 
money  for  victuals,  and  hesitated  to  give  the  victuals.  If  they  had 
not  been  afraid  of  being  infected  by  the  plague,  they  would  have 
come  out  and  searched  whether  there  were  no  Hindoo  or  Christian 
in  the  caravan,  that  they  might  plunder;  but  as  it  was,  we  com- 
municated at  a  distance.  Hereabouts,  as  the  Persians  say,  they 
do  not  know  a  King. 

An  old  pilgrim,  80  years  of  age,  joined  our  caravan,  to  go  to 
Meshed  on  foot.  He  lost,  50  miles  from  this  place,  a  Sahebgeran, 
a  coin  of  the  value  of  a  penny;  he  remained  behind  the  caravan, 
and  went  back  fifty  miles,  to  find  the  Sahebgeran,  and  reached  us 
safely  the  next  day,  "With  the  favour  of  Ali  and  Imam  Resa,"  as 
he  expressed  himself. 

Oct.  16. — We  arrived  in  the  desert  place,  called  Gore  Turkomaun, 
(grave  of  the  Turkomauns)  or  Jeshme  Jehan  Shan  (well  of  the 
king  of  the  world). 

Oct.  17. — We  arrived  at  Ain-Abad;  here  is  less  danger  of  being 
taken  by  the  Turkomauns. 

Haje  Sheikh  Mohammed  tells  me,  that  Aboo  Taleb,  the  uncle 
of  Mohammed,  had  found  out  a  place,  upon  which  Ishmael  stamp- 
ed marks  with  his  little  feet,  from  whence  the  water  gushed  out. 
This  place  is  now  called  Zamzam.  Meshede  Ali  Akbar  sang  to- 
day: 

"If  the  fair  damsel  of  Sheeras 
Would  take  my  heart  in  her  hand, 
I  would  give 

For  the  mole  upon  her  cheek, 
Both  Bokhara,  and  Samarcand." 

I  told  him  that  he  should  rather  thank  God  for  having  delivered  us 
from  danger. 

I  learn  that  the  Sheah,  in  case  of  any  doubt  with  regard  to  a 
theological  question,  appeal  to  Haje  Sayd  Baker. 

I  had  the  following  conversation  with  three  Affghaun  camel 
drivers;  one  of  them  was  of  Cabool,  the  other  of  Candahar,  and  the 
third  of  Heraut. 

Jffghauns.  Mullah  Youssuf  (so  I  am  called  among  them),  we 
know,  that  you  are  a  Mullah;  do  you  know,  that  our  origin  is  from 
the  Children  of  Israel? 


Persia.— 1831.  81 

1.  How  do  you  know  this? 

A.  Our  Mullahs  know  it,  and  Mullah  Shams  at  Heraut  can  tell 
you  more  of  it. 

I  asked  them  the  meaning  of  some  words  in  the  Poshtoo,  to  de- 
termine whether  it  had  any  similarity  with  the  Hebrew;  the  word 
-ijN  (Or)  light,  struck  me. 

Oct.  19. — We  arrived  at  Fakhr-Abad,  a  village  with  a  strong 
castle.  I  learn  by  my  AfFghaun  fellow  travellers,  that  some  poems 
are  written  in  the  Affghaun  (Poshtoo)  language.  Rahman  is  the 
most  celebrated  poet  of  the  Affghauns. 

Oct.  21. — We  arrived  at  Bejistoon,  a  village  surrounded  with 
gardens,  and  inhabited  by  a  good  sort  of  people,  belonging  to  Mo- 
hammed Nakee  Khan  of  Tabas,  who  is  related  to  Mohammed  Ishak 
Khan  of  Torbad  Hydarea,  and  therefore  the  road  is  safe. 

Oct.  22. — We  arrived  at  Toon,  but  slept  outside  near  the  village, 
called  Baghestoon  (place  of  gardens);  the  whole  country  around 
is  filled  with  gardens.  I  paid  a  visit  to  the  inhabitants  of  Toon, 
who  declined  speaking  to  me  on  account  of  my  being  a  Kafer  (in- 
fidel). 

Oct.  23. — We  arrived  at  Serayoon,  a  considerable  town. 

Oct.  24. — We  arrived  at  Teekho,  a  miserable  village.  One  of 
the  inhabitants  saw  that  I  was  afraid  of  the  fire,  which  fell  by 
chance  into  the  tent.  He  observed,  "This  man  must  be  a  Jew,  for 
he  is  afraid  of  the  fire!" 

Oct.  25. — We  arrived  at  a  considerable  town,  called  Hafrees;  the 
merchants  here  trade  to  Bokhara. 

Oct.  26. — We  arrived  in  a  desert  place.  Haje  Sheikh  Moham- 
med having  declined  giving  me  any  of  the  20  Tomauns,  with  which 
I  had  entrusted  him,  I  was  obliged  to  leave  him,  and  go  myself  to 
Burjund  in  the  province  called  Kayen  or  Ghayn.  I  had  a  letter 
from  Haje  Telah,  for  Assaad  Ullah  Khan,  the  Governor;  but  he  took 
no  notice  of  it.  The  town  is  inhabited  by  Khorassane,  and  people 
of  Belujestan,  and  a  few  Hindoos. 

The  camel  drivers  who  had  brought  me  here,  having  been  re- 
fused a  present,  went  to  Assaad  Ullah  Khan,  the  Governor  of  Bur- 
jund, and  told  him  that  myself  and  servant  had  been  in  the  service 
of  Abbas  Mirza,  and  had  run  away  with  12,000  Tomauns. 

Oct.  28. — I  left  Burjund,  and  had  reached  Sirchah,  when  two 
soldiers  of  Assaad  Ullah  Khan  came  after  us,  and  brought  us  back, 
telling  us  that  the  Khan  demanded  all  our  property,  as  we  had  run 
away  from  Abbas  Mirza,  with  12,000  Tomauns.  They  wanted  to 
put  me  in  chains;  but  telling  them  that  the  Khan  would  be  an- 
noyed on  hearing  that  they  had  put  an  Englishman  in  chains, 
they  soon  suffered  me  to  walk,  and  afterwards  to  ride;  but  I  walk- 
ed mostly. 

SECOND  ARRIVAL  AT  BURJUND. 

Oct.  28. — I  arrived  again  in  this  town,  where  certainly  never  any 
Englishman  before  had  been.  The  two  Hindoo  merchants  gave 
me  kindly  every  assistance  in  their  power;  and  thus  Abd  Resa 


82  Persia.— 1831. 

Khan  of  Yazd,  who  had  rebelled  against  the  King  of  Persia,  and 
who  had  taken  asylum  with  Assaad  Ullah  Khan,  promised  me  his 
assistance. 

Oct.  29. — I  was  called  before  Assaad  Ullah  Khan;  the  fort  in 
which  he  resided,  was  filled  with  rough  and  uncultivated  people  of 
Belujestan,  soldiers  of  Khorossaun,  and  Persians.  Enteringthe  dark 
room,  I  saw  Assaad  Ullah  Khan  upon  the  floor;  around  him  were 
seated  Mohammed  Resa  Khan,  and  several  Mullahs;  and  among 
them  was  Mullah  Mohammed  Jawad,  who  informed  me,  that  he 
had  accompanied  Mr.  Morecroft  from  Cashmeer  to  Bokhara.  I 
had  taken  my  Hebrew  Bible  and  Testament  with  me.  Assaad 
Ullah  Khan  asked  me  to  sit  down  near  him  and  Abd  Resa  Khan. 

Assaad  Ullah  Khan.  What  is  your  profession? 

Myself.  (Lifting  up  my  Bible.)  This  is  my  profession:  the  pro- 
clamation of  the  Bible  and  the  Gospel  among  the  Jews,  and  to  con- 
verse with  all  nations  about  God. 

Abd  Eesa  Khan.  With  what  kind  of  denominations  have  you 
conversed? 

/.  With  Mohammedan  Mullahs  at  Sheeras,  Ispahan,  Erivan, 
Oormia,  &c.  and  the  Jews  of  the  Turkish  and  Persian  empires; 
with  Yeseedes,  Guebres  and  Ali  Ullahe. 

A.  JR.  K.  Are  the  Guebres  in  the  right? 

/.  No. 

A.  R.  K.  Now  say  the  truth,  are  we  in  the  right? 

/.  I  only  consider  those  in  the  right,  who  believe  in  the  Bible 
and  the  Gospel. 

A.  U.  K.  Why  do  you  not  believe  in  Mohammed? 

/.  According  to  the  Gospel,  none  can  be  as  great  as  Jesus  was. 

A.  U.  K.  Is  Mohammed  not  predicted  in  your  books? 

i".  He  is  predicted  as  a  chastiser  of  the  evil  doers:  in  his  time 
Christians  were  fallen  into  idolatry,  and  God  therefore  sent  Mo- 
hammed to  chastise  them. 

A.  U.  K.  Was  he  no  Prophet? 

/.  No. 

A.  JR.  K.  Read  me  some  parts  of  the  Gospel. 

I  read  and  translated  the  fifth  chapter  of  Matthew.  He  continued, 
"Read  something  of  the  Tawrat,  or  books  of  Moses."  I  read 
Exodus  xv.  and  translated  it  into  Persian. 

They  asked  me  then  to  write  down  what  I  had  translated.  I 
then  sent  to  them  Arabic  Bibles,  and  Arabic  and  Persian  Testa- 
ments. Assaad  Ullah  Khan  promised  me  his  protection,  and  also 
to  send  me  on  to  Meshed. 

CHARACTER  OF  MY  SERVANT,  MOHAMMED  HUSSEIN. 

This  fellow,  whom  I  had  long  regarded  as  an  honest  man,  turned 
out  to  be  a  most  consummate  rascal  and  thief;  but  I  had  not  yet 
found  him  out;  and  he,  in  order  to  give  an  idea  of  the  honest  prin- 
ciples by  which  he  was  actuated,  related  the  following  story  of  his 
Prophet. 

A  poor  man  came  to  Mohammed  and  said,  "From  morning  to 


Persia.— 1831.  83 

night  I  am  in  bitterness,  for  I  am  not  able  to  gain  so  much  as  to 
buy  bread."  The  Prophet  said,  "Perhaps  you  do  not  perform 
prayer!" 

Beggar.  I  perform  prayer  five  times  every  day. 

P.  Perhaps  you  don't  fast? 

B.  I  fast  three  months  in  the  year. 

P.  What  is  your  trade? 

B.  I  am  a  stone  cutter. 

P.  What  has  your  father  been? 

B.  A  thief. 

P.  Go  and  steal  too. 

B.  Then  I  shall  be  killed. 

P.  Steal  with  equity,  you  must  practise  the  trade  of  thy  father, 

The  beggar  went  at  night  to  steal  in  the  house  of  a  merchant, 
where  he  found  ten  purses  with  money,  every  purse  containing  100 
Tomauns:  he  wanted  to  take  all  the  money:  but  then  he  said  to 
himself,  the  prophet  said,  "Steal  with  equity;"  so  he  left  500  To- 
mauns. He  arrived  with  the  other  500  at  the  gate;  then  he  said, 
"Even  these  500  are  without  equity,  for  the  owner  has  troubled 
himself  much  to  gain  500  Tomauns;"  he  took  200,  and  brought 
back  300.  Coming  with  them  to  the  gate,  he  said  to  himself, 
"This  is  also  without  equity;  100  is  only  necessary;"  he  brought 
back  100,  and  left  a  100.  Going  to  leave  the  house,  he  heard  the 
crier  upon  the  Mosque  saying,  "Prayer  is  better  than  money."  He 
went  upon  the  terrace  of  the  house  of  the  owner  of  the  money,  left 
the  money  behind,  and  performed  the  prayer  with  a  loud  voice. 
The  owner  of  the  money  awoke,  and  went  to  the  terrace  of  his 
house,  where  he  saw  the  beggar  performing  his  prayer.  He 
asked  him,  "Who  art  thou?"  he  replied,  "I  am  a  thief."  The 
owneT  asked,  "What  kept  you  from  taking  my  money?  how  many 
years  hast  thou  been  a  thief?  He  told  him  his  history.  The 
owner  married  him  to  his  daughter,  and  gave  him  his  property. 

My  rascally  servant  however  did  not  rob  me  with  equity,  which 
I  found  out  afterwards. 

ORIGIN  OF  BURJUND. 

Oct.  30. — Burjund  was  built  by  Bijand,  the  giant,  who  was 
killed  by  the  white  Dew*  in  the  time  of  Rostam:  nobody  was  able 
to  draw  his  head  out  of  the  well,  except  Rostam  himself. 

Near  Burjund  is  a  mountain,  called  Baghran,  where  the  sons  of 
many  Imams  are  buried;  and  the  saying  is  current,  that  it  is  sur- 
rounded by  a  talisman,  so  that  it  cannot  be  taken  by  any  power  in 
the  world.  I  learned  here,  that  the  city  of  Yazd  has  likewise 
such  a  talisman. 

November  1. — Haje  Mullah  Mohammed  Jawad  called  on  me;  he 
is  38  years  of  age.  Twenty  years  ago,  he  went  to  Meshed,  Heraut, 

*  Dew  is  a  genii,  who  governed  Persia  in  former  times. 
Query.    May  not  the  Latin  word  Dens,  God,  be  derived  from  the 
Persian  word  Dew,  i.  e.  Genii. 


84  Persia.— 1831. 

Maimona,  Ankhoy,  Akhja  and  Balkh;  from  thence  he  crossed  the 
Gihoon,  i.  e.  Oxus,  and  went  to  Karshee;  thence  to  Bokhara, 
Samarcand,  Oratepe,  Kokan,  Cashgar,  Yarcand,  Ila,  Aksoo,  Toor- 
ban,  Seyfan  and  Joofoo;  in  the  latter  place,  he  found  Ameer  Assaad 
Ullah  Khan  of  Delhi,  who  was  employed  by  Mr.  Morecroft,  and 
was  put  in  prison,  and  delivered  by  the  influence  of  Mohammed 
Jawad.  Haje  Mullah  Mohammed  Jawad  went  thence  to  Ladak, 
where  he  met  with  Mr.  Morecroft,  and  was  sent  by  him  to  Cash- 
meer.  Mr.  Morecroft  joined  him  afterwards;  he  remained  with 
him  one  year  and  a  half,  and  then  accompanied  him  to  Attok, 
Peshawr,  Cabool,  Kondoz,  where  Mohammed  Moorad  Beg  resides; 
thence  he  went  with  Mr.  Morecroft  to  Balkh  and  Bokhara,  where 
they  parted:  and  my  informer  went  to  Burjund,  and  then  to  Mecca, 
and  returned  to  Burjund. 

KHOROSSAUN. 

Haje  Mullah  Mohammed  Jawad  tells  me,  that  Khorossaun  took 
its  name  from  one  of  the  sons  of  Japhet.  He  gave  me  the  follow- 
ing list  of  Sooffees  in  Toorkestaun,  which  I  found  afterwards  con- 
firmed on  my  arrival  in  Toorkestaun. 

Sheikh  Samaan,  Sheikh  Attar,  Sheikh  Abool  Hassan  Koorikane 
in  Kokan.    Sooffees  in  Bokhara:  Khoja  Shanias  Khaleefa,  Naamat. 

NADIR  SHAH. 

This  celebrated  conqueror  was  killed  at  Abeward  in  Khorossaun, 
by  Saleh  Khan  Shakake,  and  Mohammed  Hussein  Khan  Curd. 
At  the  news  of  his  death,  Khorossaun  shouted  for  joy,  for  he  had 
become  in  his  latter  days  one  of  the  greatest  tyrants  that  ever 
existed.  I  had  lived  the  last  few  days  in  the  house  of  Mohammed 
Jawad. 

SHAHR-LOT. 

The  same  Mullah  informed  me,  that  to  the  south  of  Burjund  are 
the  ruins  of  a  city,  called  Shahr-Lot,  (the  city  of  Lot)  believed  by 
the  inhabitants  to  be  the  ruins  of  ancient  Sodom. 

Nov.  2.— The  chief  Mullah,  Mullah  Ismael,  Assaad  Ullah 
Khan,  and  Abd  Resa  Khan,  to  whom  I  had  sent  Bibles,  sent  their 
servants  to  me,  requesting  me  to  point  out  to  them  the  passages 
about  Christ's  coming,  and  the  appearance  of  Antichrist,  whom 
they  call  Dajaal,  which  I  did. 

DEPARTURE  FROM  BURJUND. 

Nov.  3. — We  left  Burjund,  and  arrived  at  Shooshoot,  belonging 
to  Assaad  Ullah  Khan,  40  English  miles  from  Burjund. 

Mirza  Ameer,  a  man  of  this  town,  came  to  me,  and  said,  "I 
have  heard  that  you  are  going  to  Bokhara;  at  Jehaarjoo,  in  the 
kingdom  of  Bokhara,  my  son  Aboo-Taleb  lives  in  slavery;  if  you 
can  do  any  thing  for  procuring  his  liberty,  I  will  be  always  thank- 
ful to  you:  he  is  a  young  man,  25  years  of  age;  the  name  of  his 
mother  is  Khatoon  Fanne."    I  promised  to  look  out  for  him,  and 


Persia.— 1831.  85 

told  him  that  I  would  forward  any  letters  for  him.  The  poor 
young  man  had  been  taken  by  the  Turkomauns. 

Nov.  4. — We  arrived  at  Mohammed  Abad,  28  English  miles 
from  Shooshot. 

Nov.  5. — We  arrived  at  Nogaw,  28  English  miles  from  Mo- 
hammed Abad.  We  saw  at  a  distance  Turkomauns  on  horseback, 
overladen  with  slaves,  which  prevented  them  from  coming  near  us. 

Nov.  6. — We  arrived  at  Monabatsh,  24  miles  from  the  former 
place.  In  the  morning  we  continued  our  journey,  and  met  on  the 
road  with  poor  peasants  in  the  fields,  who  were  about  to  retire  far- 
ther into  the  mountains,  for  fear  of  being  taken  by  the  Turkomauns. 
On  perceiving  my  guard,  myself  and  servant,  they  believed  us  to 
be  Turkomauns,  and  suddenly  we  heard  the  cries  of  the  poor  wo- 
men and  children;  but  we  quieted  them.  Oh!  that  the  Lord  Jesus 
may  soon  renew  the  face  of  the  earth,  that  violence  and  destruc- 
tion may  no  longer  be  known  in  the  land! 

Nov.  7. — We  arrived  at  Senoo,  28  miles  from  the  former 
place. 

Nov.  8. — We  arrived  at  Morandis,  40  miles  from  Senoo.  The 
soldier  who  was  sent  with  me  by  Assaad  Ullah  Khan,  wanted  me 
to  sleep  there  one  night  in  a  mosque;  but  I  protested  against  such 
a  course,  being  assured,  that  if  it  became  known  in  the  town,  that 
a  Christian  had  taken  up  his  abode  in  a  mosque,  they  would  put 
me  to  death;  we  slept  therefore  in  a  house. 

Nov.  9. — We  went  over  the  same  ground  which  the  Turkomauns 
had  passed  the  day  before,  with  1500  slaves,  captured  in  the  ter- 
ritory of  the  Khan  of  Tursheesh;  we  observed  dead  horses  in  the 
road,  and  the  footsteps  of  the  Turkomauns.  After  a  ride  of  40 
miles,  we  arrived  at  Tursheesh,  a  strong  fortress  and  considerable 
town;  the  place  of  residence  of  Mohammed  Takee  Khan,  who 
lives  in  a  large  burg,  like  what  one  sees  belonging  to  noblemen  in 
Hungary;  surrounded  by  soldiers,  some  of  them  dressed  like  Rus- 
sians. I  heard  here  the  beating  of  the  drum  quite  in  the  Russian 
style,  and  found  several  Russian  soldiers.  In  this  burg,  I  saw  a 
large  stable  with  beautiful  horses,  which  the  Khan  had  taken  in 
battle  from  the  Turkomauns;  or  as  a  ransom  for  Turkomauns,  whom 
he  had  made  prisoners;  for  as  soon  as  one  Turkomaun  becomes  a 
captive,  the  rest  either  ransom  him  for  money,  or  exchange  him 
for  horses. 

Mohammed  Takee  Khan  gave  me  and  my  servant  a  lodging  in 
his  house.  My  servant  began  to  behave  in  a  horrid  way,  though 
I  had  increased  his  salary;  he  had  secretly  robbed  me  of  my 
money,  and  was  impertinent  in  the  extreme,  as  is  usual  with  such 
characters. 

I  called  the  next  day  on  the  Minister  of  the  Khan,  Haje  Aga, 
in  whose  house  many  Mullahs  and  chief  men  of  the  Khan  were 
assembled.  They  offered  a  galyoon  (i.  e.  Persian  pipe)  to  my  ser- 
vant, but  not  to  me.  They  had  a  long  discussion  on  the  subject  of 
clean  and  unclean.  Haje  Aga  was  of  opinion,  that  an  Armenian 
was  cleaner  than  a  Jew  and  a  Guebre;  but  he  was  not  yet  quite 
8 


86  Persia.— 1831. 

sure,  whether  a  Frank  (European)  was  not  cleaner  than  the  Ar- 
menians. Others  were  of  different  opinion,  and  thought  that  Gue- 
bres,  Armenians,  and  Europeans,  were  alike  Najas,  i.  e.  unclean, 
according  to  a  Mullah  of  Sabzewar,  Fasl  Ullah  by  name.  Another 
observed,  that  Haje  Sayd  Baker,  the  chief  Mullah  at  Ispahan,  is 
of  opinion,  that  one  may  make  use  of  a  galyoon,  which  was  made 
use  of  by  a  Christian.  One  present  exclaimed,  God  forbid! 
Another,  more  liberal,  thought  that  one  might  make  use  of  a  gal- 
yoon of  an  European,  after  its  having  been  washed.  I  then  call- 
ed on  Mohammed  Takee  Khan,  an  old,  venerable,  and  mild  look- 
ing man;  his  whole  room  was  crowded;  they  were  just  discuss- 
ing the  arrival  of  Abbas  Mirza  in  Khorossaun.  Mohammed 
Takee  Khan,  I  observed,  was  resolved  not  to  deliver  his  fortress 
into  the  hands  of  the  Prince  Royal.  There  was  among  them, 
Mohammed  Hussein  Khan,  the  brother  of  Abd  Resa  Khan,  who 
had  likewise  rebelled  against  Abbas  Mirza,  with  his  brother  Abd 
Resa  Khan  at  Yazd;  he  was  there  as  a  fugitive  in  the  land.  Mo- 
hammed Takee  Khan  told  me,  that  it  was  his  advice  that  I  should 
go  on  with  Mohammed  Hussein  Khan  towards  Meshed,  or  wait 
until  a  caravan  was  proceeding  there.  I  was  resolved  to  go 
on  alone.  There  are  no  Jews  at  Tursheesh.  The  town  may  con- 
tain 12000  inhabitants. 

DEPARTURE  FROM  TURSHEESH. 

Nov.  10. — We  arrived  at  Ali  Abad,  20  miles  from  Tursheesh. 

Nov.  11. — We  continued  our  journey,  and  met  on  the  road  with 
the  above  mentioned  Mohammed  H^ussein  Khan  from  Yazd,  who 
made  me  such  a  horrid  offer,*  that  I  let  him  proceed  alone.  We 
arrived  at  Rooshneabad,  28  miles  from  the  former  place. 

The  Mussulman  in  whose  house  I  slept  here,  was  the  kindest 
man  I  met  with  in  Khorossaun. 

Nov.  12. — We  continued  our  journey  towards  Neshapoor,  and 
arrived  near  Sangerd.  The  inhabitants,  seeing  us  at  a  distance, 
and  believing  us  to  be  a  party  of  Turkomauns  (for  we  were  in  the 
whole  seven  persons,  consisting  of  myself,  servant,  and  five  mule- 
teers from  Tabas)  fired  down  upon  us;  but  we  soon  undeceived 
them:  the  whole  village  in  arms,  asked  us  with  a  lamentable  and 
half  furious  countenance,  "When  will  our  country  no  longer  be 
disturbed  by  those  Turkomauns,  and  by  Mohammed  Ishak  Khan 
Kerahe  of  Torbad  Hydarea,  whose  men  are  not  two  miles  distant 
from  the  town,  making  Tshapow?  (plunder.)  When  will  our 
misery  end?" 

I  observed,  that  Abbas  Mirza  will  now  establish  order  in  the 
country.  They  replied,  "Pedr  sukhte,  God  burn  the  father  of 
Abbas  Mirza.  He  will  never  establish  order  in  this  country;  if 
he  had  brought  with  him  Arghuwan  Mirza,f  then  he  might  have 
effected  something!" 

*  Romans  i.  27. 

t  Arghuwan  Mirza,  the  son  of  Hassan  Ali  Mirza,  formerly 
Prince  Governor  of  Meshed,  was  the  terror  of  the  Turkomauns. 


Persia.— 1831.  87 


We  stopt  at  Sangerd  for  a  few  moments,  and  having  learnt  that 
the  people  of  the  famous  Mohammed  Ishak  Khan  Kerahe  of  Tor- 
bad  Hydarea  were  wandering  about  in  the  neighbourhood,  for  the 
purpose  of  making  slaves,  we  joined  a  caravan  of  ass-drivers  and 
a  horseman  from  Nishapoor.  Those  ass  drivers  had  laden  their 
asses  with  dates  and  lemons  for  Abbas  Mirza,  sent  as  a  present  by 
Ali  Nakee  Khan  of  Tabas.  We  had  scarcely  rode  on  for  five 
miles,  when  we  saw  at  a  distance  a  band  of  horsemen,  and  heard 
a  firing;  they  came  towards  us  with  their  arms  spread  open.  As 
I  was  already  a  good  deal  advanced  before  the  caravan,  I  might 
easily  have  made  my  escape;  but  I  thought  it  not  right  to  leave 
my  servant  in  the  hands  of  the  robbers,  and  therefore  returned. 
One  of  the  banditti  took  hold  of  my  horse,  whilst  the  rest  bound 
the  others.  The  one  who  came  up  to  me  was  panting  in  an  awful 
manner,  and  the  match  of  his  gun  was  smoking.  Without  look- 
ing into  my  face,  he  took  hold  of  the  bridle  of  my  horse,  and  said, 
"Pool!  Pool!"  money!  money!  I  gave  him  all  the  money  I  had 
in  my  pocket;  he  ordered  me  not  to  tell  his  comrades  that  he  had 
taken  it,  and  continually  panting,  he  asked,  "Have  you  no  more 
money."     I  replied,  "Yes,  I  have  more  in  my  trunk." 

Soon  after,  I  was  surrounded  by  the  rest;  they  took  me  down 
from  the  horse,  and  exclaimed,  "Have  you  no  money]"  I  replied, 
"I  have  given  it  to  your  comrade."  They  began  to  beat  their 
fellow  robber  for  having  tried  to  keep  the  whole  for  himself.  I 
was  stripped  in  a  moment  of  every  thing,  even  of  the  shirt  from 
my  back:  nothing,  nothing  was  left  to  me;  it  was  then  extremely 
cold.  They  put  a  rag  filled  with  vermin  over  me,  and  brought  me 
out  of  the  highway,  where  I  met  with  the  rest,  weeping  and  cry- 
ing, and  bound  to  the  tails  of  the  robbers'  horses.  It  was  an  awful 
sight,  to  see  robbers  (twenty-four  in  number)  beating  and  cursing 
each  other,  and  beating  us  poor  Banda,  (i.  e.  those  that  are  bound;) 
disputing  among  themselves  whose  property  every  one  of  us  should 
be.  We  were  driven  along  by  them  in  continual  gallop,  on  ac- 
count of  the  approaching  Turkomauns:  for  if  the  Turkornauns  had 
found  us  out,  or  come  near  us,  our  robbers  would  have  been  made 
slaves  by  them,  they  being  Sheahs  themselves.  As  I  thought  it 
would  be  better  that  the  Turkomauns  should  take  me,  as  they  would 
have  brought  me  immediately  to  Khiva,  instead  of  being  first  taken 
to  Torbad,  and  then  sold  to  the  Turkomauns  of  Khiva,  I  made  a 
noise;  but  the  people  of  Mohammed  Khan  Kerahe  threatened  to 
put  me  to  death,  which  compelled  me  to  be  silent. 

During  the  night,  three  of  the  prisoners  had  the  good  fortune  to 
make  their  escape.  The  Chief,  Hassan  Khan  by  name,  a  horrid 
looking  fellow,  with  a  blue  diseased  tongue,  which  prevented  him 
from  being  well  understood,  screamed  out,  "Look  out  for  them, 
and  if  you  find  them,  kill  them  instantly."  However,  they  did 
not  succeed  in  finding  them.  About  2  o'clock  in  the  morning,  we 
stopt  in  a  forest;  they  had  pity  on  me,  and  gave  me  a  ciip  of  tea, 


88  Persia.— 1831. 

made  of  my  own,  which  they  had  taken.  They  broke  open  the 
cases,  belonging  to  Abbas  Mirza,  filled  with  dates,  and  gave  me  a 
share  of  them.  They  began  after  this  to  put  a  price  on  us:  my 
servant  was  valued  at  ten,  and  myself  at  five  Tomauns.  The  mo- 
ment they  took  the  money  from  my  servant,  I  found  out  that  the 
fellow  had  robbed  me  of  16  Tomauns,  which  he  now  lost.  Some 
tried  again  to  make  their  escape,  but  were  horridly  beaten  by  a 
young  robber  14  years  of  age.  After  this  we  were  put  in  irons. 
Twelve  of  the  robbers  separated  for  the  purpose  of  making  another 
plundering  expedition.  It  was  an  awful  night,  cold  and  freezing, 
and  we  were  without  any  thing  to  cover  us.  The  robbers  consult- 
ed together  about  me,  whether  it  was  adviseable  or  not,  to  kill  me, 
as  I  was  known  by  Abbas  Mirza:  for  they  were  afraid,  if  Abbas 
Mirza  should  hear  of  me,  that  he  would  claim  me. 

Yes,  it  was  an  awful  night;  and  what  consolation  could  I  have 
expected  from  above,  from  my  Saviour,  if  I  had  not  put  my  trust 
and  my  faith  in  Him,  and  in  his  promise!  At  such  an  hour,  one 
experiences  the  precious  fruits  of  faith  in  the  Lord  Jesus  Christ. 
Blessed  is  he,  who  at  such  an  hour  knows  that  Christ  is  with  him, 
and  that  neither  bonds,  nor  cold,  nor  hunger,  nor  thirst,  can  sepa- 
rate him  from  the  love  of  Christ,  and  that  to  him  he  can  carry  all 
his  wants. 

I  prayed  to  that  Saviour,  and  then  spoke  to  the  robbers,  beseech- 
ing them  not  to  kill  me,  and  promising,  that  on  ray  arrival  at  Tor- 
bad,  (to  which  place  they  intended  to  bring  me)  I  would  ransom 
myself  with  the  assistance  of  the  Jews;  which  I  could  do,  if  they 
would  permit  me  to  write  something  in  the  Hebrew  Bibles  and 
Testaments  that  I  had  with  me.  They  gave  me  those  books,  and 
then  I  wrote  in  Hebrew  shortly,  my  name,  condition,  and  present 
situation.  The  hope  of  a  good  ransom  prevented  them  from  killing 
me  the  first  night. 

Nov.  15. — We  arrived  at  a  village  belonging  to  Ameer  Khan  of 
of  the  Kerahe;  he  treated  me  kindly,  and  desired  Hassan  Khan  to 
give  him  one  of  my  Persian  Testaments,  which  he  did.  An  Eng- 
lishman was  never  seen  in  these  parts.  In  the  evening  we  arrived 
at  Arkhshee,  where  I  was  sitting  near  a  ruined  house,  together 
with  my  servant.  Ali  Khan,  one  of  the  robbers,  came  near  me, 
and  put  the  chains  around  my  feet,  and  said,  "Now  you  sit  com- 
fortably." But  one  of  the  robbers,  having  pity  on  me,  loosed  them 
again. 

Nov.  16. — They  put  me  upon  a  wild  horse,  and  one  of  the  rob- 
bers, 14  years  of  age,  beat  my  horse,  in  order  that  it  might  throw 
me  off;  but  fortunately  1  kept  my  seat. 

Nov.  17. — We  arrived  near  Torbad:  it  was  an  impressive  sight 
to  witness  the  families  of  the  robbers,  who  came  out  to  meet  their 
husbands,  fathers  or  brothers,  to  congratulate  them  on  their  suc- 
cess. Turkomauns  from  Sarakhs,  Khiva  and  Mowr,  who  were 
waiting  there  to  purchase  slaves  from  the  Kerahe,  came  out  of  the 
town  in  order  to  look  at  us. 

The  Hazarah,  descendants  of  the  Moguls,  another  slave-making 


Fersia.— 1831.  89 

tribe,  sallied  out  of  the  town  on  horseback,  for  the  purpose  of 
making  Tshapow.  All  these  are  in  understanding  with  the  great 
Mohammed  Ishak  Khan  Kerahe  of  Torbad  Hydarea. 

Here  I  had  again  a  specimen,  such  as  I  had  frequently  remarked 
before  in  those  countries,  that  liberty  of  speaking  consists  with 
excess  of  slavery  and  tyranny. 

The  first  question  our  robbers  made  openly  to  the  people  of  Tor- 
bad,  in  the  presence  of  the  Turkomauns  and  Hazarah,  was  express- 
ed in  the  following  manner,  "How  is  the  tyrant  Mohammed  Ishak 
Khan  going  on?  is  he  not  yet  dead]"  They  replied,  "Xo,  but  one 
of  his  sons  is  dead."  Bobbers.  "A  pity  that  he  died  not  himself, 
then  we  should  be  free  from  that  tyrant,  and  not  be  obliged  to 
plunder  people  in  the  high  road,  and  eat  the  bread  of  blood!  When 
will  God  save  us  from  the  hands  of  that  tyrant?  Xo  wonder  that 
the  just  Al-Xakee  Khan  of  Tabas,  his  brother-in-law,  does  not  eat 
bread  with  him,  for  his  bread  is  the  bread  of  blood!'"'  We  saw 
hundreds  of  blind  men  and  women  in  the  road  near  the  gate  of 
Torbad;  the  robbers  turned  to  me,  and  said,  "Do  you  see  these 
blind  men  and  women]  Their  eyes  were  taken  out  by  that  eye 
cutting  tyrant,  Mohammed  Ishak  Khan  of  Torbad  Hydarea!  God 
curse  him,  and  curse  his  house;  curse  him  in  his  getting  up,  curse 
him  in  his  lying  down!  God  curse  his  wife,  and  the  fruit  of  her 
womb!  And  may  he,  that  has  made  many  widows,  may  he  die, 
that  the  dogs  should  drink  his  blood,  that  his  wives  may  be  wi- 
dows, and  his  children  orphans!" 

I  asked  Hassan  Khan,  whether  they  were  not  afraid  of  the  day 
of  judgment.  He  replied,  "We  neither  enjoy  this  world,  nor  shall 
we  enjoy  the  happiness  of  the  other  world!"  Though  naked,  they 
examined  us  narrowly,  believing  we  might  have  money  concealed 
about  us.  Suddenly  Jews  came  out  of  Torbad;  I  exclaimed,  yrr 
SN-ib""  Hear  Israel!  (a  common  exclamation  among  the  Jews 
throughout  the  world.)  I  was  soon  surrounded  by  all  of  them. 
Hassan  Khan  had  delivered  over  to  them  for  sale,  my  journals, 
beside  the  Bibles,  not  knowing  what  they  were.  They  pledged 
themselves  that  I  would  not  run  away,  and  took  me  to  their  houses; 
and  thus  the  first  evening,  though  in  a  most  wretched  state,  I  had 
them  all  around  me,  and  I  proclaimed  to  them  the  Gospel  of  Jesus, 
of  whose  history,  sufferings  and  death,  they  were  quite  ignorant. 

HISTORY  OF  THE  JEWS  AT  TORBAD. 

The  Jews  of  Torbad  divide  themselves  into  Meshedee  and  Yaz- 
dee,  i.  e.  into  those  of  Meshed,  and  those  of  Yazd.  Those  of 
Meshed  are  only  here  for  trade,  their  families  are  at  Meshed;  but 
those  of  Yazd,  are  those,  who  sixty  years  ago  had  left  Yazd,  for 
the  purpose  of  settling  themselves  at  Meshed;  but  on  passing 
through  this  place,  they  were  detained  by  Ishak  Khan,  the  father 
of  the  present  man,  and  he  gave  them  every  encouragement  in  find- 
ing their  subsistence;  they  are  weavers;  but  the  Jews  of  Meshed 
who  are  here,  have  traded  to  Meshed  since  the  time  of  Xadir  Shah, 
and  their  historv  is  identified  with  that  of  Meshed.  I  went  with 
8* 


90  Persia.— 1831. 

them  to  their  synagogues,  prayed  in  the  synagogue  the  Lord's 
prayer,  and  read  to  them  the  sermon  on  the  mount. 

Nov.  18. — I  was  desired  to  go  back  to  the  robbers,  when  sud- 
denly I  was  put  in  irons,  and  chained  together  with  the  rest  of  the 
slaves.  One  of  the  slave-sellers,  a  Curd,  maliciously  came,  and 
squeezed  with  the  irons  my  feet  still  more  together  crossway.  The 
slaves  with  whom  I  was  chained  together,  cursed  me  continually. 
Once  more  I  experienced  the  goodness  of  the  Lord,  and  his  loving 
kindness,  which  is  new  every  day.  I  was  brought  first  with  the 
rest  of  the  slaves  to  a  large  house,  where  there  were  hundreds  of 
slaves.  The  Director  of  the  Police  came  out  and  said,  "To  this 
Infidel  (meaning  me)  you  must  give  neither  water  to  drink,  nor  a 
galyoon  to  smoke,  for  he  is  najas,  i.  e.  unclean:  if  he  is  thirsty,  he 
may  go  to  the  well  and  drink  like  any  other  dog."  Suddenly  a 
man  appeared,  exclaiming,  "Is  no  Englishman  here!"  "Yes, 
yes,"  I  exclaimed.  The  chains  were  taken  off:  a  soldier  of  Abbas 
Mirza  had  arrived  with  a  letter  for  Mohammed  Ishak  Khan,  order- 
ing him  to  release  me. 

Mohammed  Ishak  Khan  gave  instantly  orders  to  set  me  at  liber- 
ty, which  were  executed,  and  the  robbers  were  put  in  prison;  for 
the  tyrant  wanted  to  make  it  appear,  that  this  had  been  done  with- 
out his  consent.  When  I  was  examined  with  the  rest  before  the 
judge,  as  to  the  sum  of  money  the  robbers  had  taken  from  us,  and 
after  I  had  stated  the  sum,  the  judge  said,  "All  these  are  Mussul- 
mans, they  lie:  for  our  moral  is  in  a  bad  condition,  but  Mullah 
Youssuf  Wolff  is  a  Kafer,  he  speaks  the  truth." 

I  was  brought  before  Mohammed  Ishak  Khan;  he  is  a  tall  stout 
man,  with  very  large  eyes,  of  black  complexion,  never  looking  into 
one's  eyes,  but  always  downwards — a  deep  thundering  voice.  His 
sword  is  continually  girt  around  him,  and  he  does  not  even  lay  it 
aside  in  the  bath:  nobody  knows  where  he  sleeps.  He  was  seated 
upon  a  high  throne,  all  others  standing  at  a  distance  from  him;  awe 
was  expressed  in  the  countenance  of  every  one.  He  asked  me  how 
much  money  they  had  taken  from  me?  I  replied,  "Eighty  To- 
mauns."  He  got  it  from  the  robbers,  but  kept  it  for  himself.  He 
said,  "You  came  here  with  books,  in  order  to  shew  us  the  right 
way:  well  go  on." 

MEHROB  KHAN. 

Mehrob  Khan  of  Bujnurd,  the  brother  of  Nujuf  Ali  Khan,  was 
obliged  to  fly  from  his  brother,  and  seek  an  asylum  at  Torbad.  He 
desired  me  to  tell  him  from  the  Bible,  whether  Abbas  Mirza  would 
restore  him  to  his  former  dignity.  I  replied  that  I  knew  from  the 
Bible  the  way  of  Salvation  by  our  Lord  Jesus  Christ.  His  bro- 
ther desired  me  to  tell  him  a  secret,  how  he  could  make  himself 
invisible. 

They  desired  me  to  read  to  them  several  parts  of  the  Gospel:  I 
read  to  them  the  fifth  chapter  of  Matthew. 


Persia.— 1831.  91 

KASEM  SULTAN, 

An  officer  in  the  service  of  Mohammed  Ishak  Khan  Kerahe,  en- 
tered the  room  of  the  Jews,  and  said  to  me,  "Old  Benjamin!"  I 
observed  that  he  was  of  the  sect  of  Ali  Ullahe.  He  told  me,  that 
several  months  ago  a  Dervish  had  arrived  from  Teheraun,  who  had 
said  to  him,  "An  English  Dervish  shall  arrive  prisoner  at  Torbad, 
consult  with  him."  I  gave  him  an  Arabic  Bible.  His  wife  was 
ill;  I  laid  hands  on  her,  prayed  over  her,  and  she  recovered.  Ka- 
sem  Sultan  came  to  me  daily,  and  I  opened  to  him  the  meaning  of 
the  Scriptures.  A  Dervish  from  Delhi,  or  Shahe-Jehaan-Abad,  as 
the  Mussulmans  call  it,  called  on  me;  he  pretended  to  be  124  years 
of  age.  "Thy  old  man,  (Peeree  Too*)  has  saved  thee  from  slave- 
ry: forget  not  to  give  what  you  vowed  to  give  to  an  old  and  blind 
Dervish,  124  years  of  age,  from  the  city  of  Shahe-Jehaan-Abad,  in 
the  land  of  Hindoostaun. 

To-day  I  learnt  that  Mohammed  Ishak  Khan  Kerahe  had  sold 
Hassan  Khan's  wife  and  child  for  15  Tomauns.  It  is  remarkable, 
that  this  great  tyrant  is  kind  to  the  Jews,  protects  them,  and  gives 
them  every  support. 

TURKOMAUNS  AT  TORBAD  HYDAREA. 

Sayd  Neas  of  Sarahks,  Teere  (i.  e.  tribe)  Yatshee,  called  on  me. 
As  I  had  got  back  my  Bibles  and  Testaments  from  the  robbers,  as 
soon  as  I  was  set  at  liberty,  I  had  begun  to  circulate  the  books 
among  the  Mohammedans.  Sayd  Neas  desired  me  therefore  to 
give  him  a  Bible  for  his  Mullah  at  Sarakhs,  which  I  did.  I  ate 
bread  and  salt  with  him,  and  then  he  said  to  me,  "Now  you  may 
safely  travel  to  Bokhara,  for  if  you  ever  are  taken  as  a  slave,  I  will 
come  twenty  days  distance  to  ransom  you."  He  then  told  me,  in 
the  presence  of  some  Persians,  "We  Turkomauns  never  take  Jews 
as  slaves;  for  the  Jews  have  a  book,  but  the  Guzl-Bash,  (i.  e.  Per- 
sians,) are  apostates  (Keshte)  from  the  book,  and  therefore  they  are 
taken  by  us  as  slaves."  That  this  should  be  said  in  a  place  en- 
tirely inhabited  by  Sheah,and  governed  by  a  Khan,  who  is  himself 
a  Sheah,  is  extraordinary. 

JEWS  OF  TORBAD. 

I  must  now  return  to  my  brethren,  the  Jews  of  Torbad.  Those 
of  Meshed  give  the  same  account  of  themselves,  which  I  heard  af- 
terwards confirmed  at  Meshed:  viz.  that  during  the  captivity  of 
Babylon,  they  went  to  Casween,  where  they  remained,  until  Nadir 
Shah  brought  them  to  Meshed.  These  Meshed  Jews  are  rich, 
clean  and  respectable  looking;  whilst  those  of  Yazd  are  poor, 
mean,  thievish,  slovenly,  and  dirty  in  the  extreme,  immoral,  and 
addicted  to  sorcery. 

*  Peer,  old,  is  the  title  of  an  old  Sheikh,  or  spiritual  guide,  and 
holy  man.  The  Dervishes  use  it  likewise  for  the  name  of  God:  as 
in  Daniel  ii.     "Ancient  of  days." 


92  Persia.— 1831. 


NAMES  OF  JEWS  AT  TORBAD. 


The  Jews  of  Europe  are  desirous  of  knowing- the  names  of  Jews 
in  distant  countries;  I  therefore  insert  here  the  names  of  some  of 
their  most  respectable  Mullahs.  Soleiman  Ben  Sinun;  Daud  Ben 
Eliahu;  Aba  Ben  Bakhtshe;  Ishak  Ben  Moshe;  Hezkiel  Ben  Ye- 
kotiel;  Isaschar  Ben  Jabar;  Ishak  Ben  Eliahu;  Nathan  Ben  Raha- 
me;  Nathanael  Ben  Rahmeen;  Benjamin  Ben  Rahmeen;  Abraham 
Ben  Mullah  Daniel;  Mathatia  Ben  Moshe;  Yakoob  Ben  Hamoo- 
mee;  Zachariah  Ben  Eliahu;  Daniel  Ben  Mullah  Haym;  Moshe 
Ben  Aga  Shemaan. 

Notwithstanding  they  knew  my  belief  in  the  New  Testament, 
they  called  me  up  on  Saturday  to  read  in  the  Torah  (i.  e.  the  Law 
of  Moses)  like  the  rest.     They  have  a  small  room  as  a  synagogue. 

Mullah  Aba  Ben  Bakhtshe  from  Yzad  is  their  Rabbi;  he  per- 
mitted me  to  preach  about  Isaiah  liii.  I  heard  then  the  following 
exposition  given  by  him  upon  Genesis  xxxviii.  18.  "I  demand 
'thy  signet,'  i.  e.  the  King  ?\Iessiah;  I  demand  'thy  bracelets,' i.  e. 
the  emblem  of  Judges;  I  demand  'thy  staff,'  i.  e.  the  emblem  of 
officers.  This  is  the  reason  for  which  Judah  said,  kTamar  is  more 
righteous  than  I,'  for  she  hoped  in  the  promised  Messiah." 

Is  it  not  remarkable,  that  at  Burjund,  as  well  as  at  Torbad, 
where  I  was  in  difficulties,  I  should  have  had  more  opportunity  of 
preaching,  than  any  where  else  in  Khorossaun,  except  at  Meshed. 

DEPARTURE  FROM  TORBAD. 

The  road  from  Torbad  Hydarea  to  Meshed  was  closed  up  for 
two  years;  but  as  Abbas  Mirza  had  entered  Khorossaun,  Moham- 
med Khan  made  arrangements  for  facilitating  the  caravans  pro- 
ceeding to  Meshed;  and  a  large  caravan  set  out  for  Meshed.  On 
December  1,  we  arrived  at  Pygoda-Bedar,  16  miles  from  Torbad. 

Dec.  2. — We  arrived  at  Rabat  Safeed,  24  miles  from  Pygoda- 
Bedar. 

Dec.  3. — At  Sheereef-Abad,  24  miles  from  the  last  place. 

We  had  scarcely  entered  the  fort  Shereef-Abad,  when  a  scream 
of  men,  women  and  children,  was  heard  exclaiming  continually, 
"Tshapow!  Tshapow!  Tshapow!"  For  the  Hazara  from  Shahr- 
Now,  whose  chief  had  been  killed  in  a  most  treacherous  manner, 
with  a  great  number  of  his  people,  by  Mohammed  Ishak  Khan 
Kerahe,  had  sworn  death  and  destruction  to  all  his  subjects.* 
They  made  some  prisoners,  and  killed  80  sheep;  this  determined 
us  to  stop  longer  at  Shereef-Abad.  One  of  the  poor  women  of 
Shereef-Abad  called  on  me,  and  said  that,  one  of  her  sons  had  been 
made  a  slave,  and  asked  if  I  could  do  something  to  procure  his 

*  Mohammed  Ishak  Khan  married  the  daughter  of  the  Chief  of 
Shahr-Now,  and  during  the  celebration  of  the  wedding,  he  gave  or- 
ders to  massacre  the  Chief  of  Shahr-Now  and  all  his  relations  and 
attendants;  and  after  this,  Mohammed  Ishak  Khan  took  possession 
of  the  town.  But  many  left  the  town,  and  continue  plundering  the 
caravans,  and  murdering  every  man  belonging  to  Torbad. 


Persia.— 1831.  93 

ransom:  she  promised  if  I  would,  to  perform  a  pilgrimage  to  Ker- 
belay,  for  the  benefit  of  both  herself  and  me.  On  leaving  Shereef- 
Abad,  one  of  the  caravan  beat  me,  and  said,  "Say,  God  is  God, 
and  Mohammed  the  Prophet  of  God."  I  replied  with  the  greatest 
calmness,  but  without  reflecting,  "I  cannot  tell  a  lie."  These 
fanatics,  instead  of  being  enraged  at  this,  burst  into  a  fit  of  laughter, 
and  said,  "Let  the  fool  alone." 

Approaching  Meshed,  we  observed  the  golden  and  splendid 
cupola  upon  the  mosque  of  Imam  Resa.  All  the  Mussulmans 
stopt  and  offered  up  a  prayer,  and  exclaimed,  "Oh  Imam  Resa, 
thou  bestower  of  gifts,  give  to  thy  dogs  abundance  of  gifts,  for  we 
come  from  a  distant  country;  and  we  curse  Omar,  Osman  and  Abu- 
Bekr!" 

Hezkiel,  the  Jew  from  Torbad,  who  was  my  fellow  traveller, 
said,  "We  shall  soon  thus  salute  the  temple  of  Jerusalem." 
Twenty  thousand  pilgrims  of  the  Sheah  persuasion  perform  every 
year  their  pilgrimage  to  Meshed,  to  the  tomb  of  Imam  Resa. 

ARRIVAL  AT  MESHED. 

Dec.  5. — We  arrived  safely  at  Meshed.  I  went  immediately  to 
His  Royal  Highness  Ahmed  Ali  Mirza,  who  is  one  of  the  King's 
sons  by  a  Jewess.  I  was  with  him  two  hours,  but  he  offered  me 
nothing,  and  merely  sent  me  to  the  house  of  the  Jew  Meshiakh 
Ajoon,  called  Mullah  Mohde  by  the  Mussulmans;  he  has  the  title 
of  Nassi  among  the  Jews.  He  calls  himself  a  descendant  of  Be- 
zaleel  of  the  tribe  of  Judah;  he  is  a  man  of  very  amiable  character, 
but  of  a  singular  turn  of  mind.  I  told  him  that  I  was  a  Jew  from 
England,  but  that  I  believed  in  Jesus  of  Nazareth.  He  told  me, 
that  he  was  in  possession  of  the  New  Testament  in  Hebrew,  brought 
here  by  the  Jew  Nisan  Azariah  Kohen,  when  he  returned  from 
Wilna.  He  opened  his  mind  to  me  almost  immediately,  and  asked 
me,  whether  I  had  any  knowledge  of  the  Sooffees;  I  replied  in  the 
affirmative,  and  observed,  that  I  had  been  at  Sheeras,  where  I  had 
seen  the  son  of  Mirza  Abool  Kasem,  who  had  been  the  head  of  the 
Sooffees.  Mullah  Meshiakh,  called  Aga  Mohde  by  the  Moham- 
medans, was  quite  overjoyed,  and  told  me,  that  I  should  find  many 
Sooffees  among  the  Jews  of  Meshed. 

He  gave  me  to  understand,  that  the  Jewish  Sooffees  of  Meshed 
have  as  their  Moorsheed*  Mohammed  Ali.  They  acknowledge 
Moses,  Jesus,  Mohammed,  and  124000  Prophets,  without  feeling 
themselves  bound  to  act  under  the  control  of  any  one  of  these  Pro- 
phets; and  those  crimes,  considered  as  crimes  in  a  revealed  book, 
are  not  crimes  with  Sooffees:  as  drunkenness,  adultery  and  other 
worse  crimes:  they  think  that  to  one  that  is  perfect,  none  of  these 
things  can  do  any  harm.  They  smoke  (as  the  Sooffees  among  the 
Mohammedans,  and  as  the  Dervishes  do)  a  kind  of  intoxicating 
plant,  in  order  to  withdraw  their  mind  from  the  world;  each  sings 

*  I  have  already  observed,  that  Mussulmans  have  particular  spi- 
ritual guides,  to  whom  they  give  the  name  of  Moorsheed. 


94  Persia.— 1831. 

the  song  of  his  beloved  object,  and  strives  to  become  absorbed  in 
the  contemplation  of  this  universe,  which  is,  as  they  say,  God. 

The  Jewish  SoofFees,  have  a  poem  in  Persian,  written  with 
Jewish-Persian  characters,*  called  Youssuf  Usoleikha,  i.  e.  Joseph 
and  Soleikha,  describing  the  love  of  Soleikha,  the  wife  of  Poti- 
phar,  to  Joseph.  They  are  in  possession  of  Hafiz,  written  in 
Jewish-Persian  characters.  The  wine,  Mullah  Meshiakh  observ- 
ed, of  which  Hafiz  sang,  is  the  mystical  wine  of  truth.  Mullah 
Pinehas,  Mullah  Eliahu,  Mullah  Nissin,  Abraham  Moshe,  and 
Meshiakh  Ajoon,  belong  to  the  Jewish  SoofFees. 

I  met  here  in  the  house  of  Mullah  Meshiakh  with  an  Hebrew 
translation  of  the  Koran,  with  the  following  title,  "The  Law  of 
the  Ishmaelites,  called  Koran,  translated  from  the  Arabic  into 
French,  by  Durier,  and  from  the  French  into  Dutch,  by  Glosen- 
macher,  and  I,  Immanuel  Jacob  Medart,  have  now  translated  it 
into  the  holy  language,  written  here  at  Kogen,  by  David,  the  son 
of  Isaac  Cohen  of  Berlin." 

They  read  with  their  Moorsheed  the  Koran,  and  other  religious 
books,  to  find  a  confirmation  of  the  truth  of  their  systems;  for  like 
infidels  in  Germany,  France  and  England,  they  inconsistently  try 
to  prove  the  truth  of  their  tenets,  from  books,  the  authority  of  which 
they  are  studying  to  undermine.  This  mistake,  however,  is  often 
committed  by  those,  who  try  to  convince  Jews  of  the  truth  of  the 
Christian  religion,  by  producing  arguments  from  the  Talmud. j- 
I  frequently  heard  the  Jewish  SoofFees  at  Meshed  say,  that  they 
had  twTo  religions:  the  Exterior,  and  the  Interior;  or  the  religion  of 
the  people,  and  the  religion  observed  in  their  lodges.  I  tried  to 
make  them  aware  of  the  danger  of  their  system,  and  of  the  reason- 
ableness of  a  divine  revelation,  as  contained  in  the  Bible  and  the 
New  Testament.  I  told  them,  that  I  believed  their  system  to  be 
a  sensual,  flagitious  science,  destructive  of  every  law  of  society; 
and  that  they  try  to  deceive  themselves.  That  they  knew  they 
were  in  the  wrong,  and  that  they  stood  in  need  of  belief  in  Jesus 
Christ,  in  order  to  be  saved.  They  observed,  that  I  was  the  se- 
cond Englishman  they  had  seen,  who  was  attached  to  the  Book; 
the  first  was  Lieutenant  Arthur  Conolly.:}:  They  tell  me,  that  they 
never  saw  with  their  natural  eye,  Mirza  Abool  Kasem  of  Sheeras; 
but  they  had  seen  him  with  their  spiritual  eye.  They  believe  the 
Prophet  Obadiah  to  have  been  a  Sooffee,  and  they  relate  of  him, 
that  he  had  been  an  Edomite,  and  turned  externally  to  the  Jewish 

*  The  Jews  every  where  adapt  in  some  sort  the  ancient  Hebrew 
character  to  that  of  the  country. 

•f  Arguments  drawn  from  the  Talmud,  may  be  used  for  the  pur- 
pose of  shewing,  that  there  are  contradictions  in  the  Talmud;  also 
that  the  ancient  differed  from  the  modern  Jews. 

$  Lieutenant  Arthur  Conolly  came  to  Meshed  in  the  year  1829. 
He  is  an  excellent,  intrepid,  and  well  principled  traveller;  the  mis- 
fortune of  this  gentleman  is,  that  he  had  no  interest  with  great  men; 
on  which  account  his  late  journey  to  Meshed,  Heraut,  Candahar, 
&c.  was  not  remunerated. 


Persia.— 1831.  95 

religion.  In  spite  of  their  own  philosophy,  if  it  may  be  so  called, 
they  believe  the  legends  of  the  Jews,  whilst  they  decline  belief  in 
the  revelations. 

Mullah  Meshiakh,  or,  as  the  Mussulmans  call  him,  Mullah 
Mohde,  told  me  the  following  legend  about  Moses.  When  Moses 
was  a  child,  Pharaoh  one  day  played  with  him;  Moses  took  hold 
of  Pharaoh's  beard,  and  drew  out  the  jewels,  with  which  it  was 
covered.  Pharaoh  said  to  Jethro,  Balaam,  and  Job,  who  were  vi- 
ziers at  the  time,  "I  am  afraid  that  this  Jew  boy  will  one  day  over- 
turn my  empire,  what  is  to  be  done  with  him?"  Balaam  advised 
Pharaoh  to  kill  Moses;  Jethro  said,  "No,  but  try  whether  he  has 
understanding,  by  putting  before  him  gold  and  fire:  if  he  takes  hold 
of  the  gold,  then  kill  him;  but  if  he  touches  the  fire,  then  it  will  be 
a  proof,  that  he  will  not  become  a  clever  boy."  Job  was  silent, 
but  Jethro's  advice  was  followed.  Moses  wanted  to  take  hold  of 
the  gold;  but  the  Angel  of  the  Lord  turned  his  hand  towards  the 
fire,  and  he  put  the  coals  to  his  tongue,  on  which  account  he  had 
a  difficulty  of  speech:  "I  am  slow  of  speech  and  slow  of  tongue." 
Exodus  iv.  10.  Job,  on  account  of  having  followed  the  system  of 
expediency,  by  not  having  spoken  out  his  mind,  was  punished  as 
described  in  the  book  of  Job.  Balaam,  who  advised  his  being  put 
to  death,  was  killed. 

MULLAH  BENJAMIN. 

Mullah  Meshiakh  is  in  possession  of  a  defence  of  the  Goran, 
written  by  Hajee  Ameen,  a  Jewish  renegado,  whose  former  name 
was  Mullah  Benjamin.  He  has  translated  the  whole  Bible  into 
Persian,  with  Persian- Jewish  characters  and  notes,  in  order  to  con- 
vince the  Jews,  that  Moses  and  the  Prophets  have  predicted,  that 
both  Jesus  and  Mohammed  should  be  sent  by  God  with  prophetic 
power.  This  same  Mullah  Benjamin,  a  native  of  Yazd,  had  per- 
formed a  pilgrimage  to  Mecca. 

MULLAH  MOHAMMED  ALI  YSHKAPATE. 

Dec.  11. — The  teacher  of  the  Jewish  Sooffees,  called  on  me; 
there  was  nothing  in  him,  which  could  engage  me  to  like  him;  he 
sometimes  expressed  devotion,  which  he  spoiled  again  by  evident 
lies.  He  made  me  acquainted  with  the  following  principles  of 
his.  1.  That  there  is  no  evil  in  the  world.  2.  That  to  a  man, 
whose  mind  is  absorbed  in  God,  adultery  can  do  no  harm,  nor  any 
other  vice.  3.  The  world  stands  from  eternity.  4.  The  world 
and  God  is  one  and  the  same  thing.  There  are  several  other  Mus- 
sulmans hereabouts  of  this  opinion;  as  Hajee  Abd  Raheem  at 
Damghan;  Mullah  Yahya  at  Meshed;  Aga  Mohammed  Hussein- 
Yoos  Bashee,  with  the  surname  of  Amboranee;  Mullah  Mohammed 
Ali  Waled  Baaker  of  Meshed.  It  may  be  useful  to  a  traveller  to 
know  the  names  of  these  Sooffees;  for  there  is  a  kind  of  liberality 
(though  somewhat  interested)  about  them,  which  may  facilitate 
the  progress  of  a  Christian  or  European  traveller.     With  a  glass 


96  Persia.— 1831. 

of  wine,  or  a  piece  of  ham,  one  may  acquire  the  good  graces  of  a 
mystical,  absorbed  and  contemplating  Sooffee. 

It  was  amusing  to  hear  this  evening  those  Jewish  and  Moham- 
medan Sooffees  discussing  with  great  gravity,  and  with  eyes  lifted 
up  with  devotion,  the  propriety  of  eating  pork,  drinking  wine,  and 
eating  without  first  washing  their  hands.  I  then  spoke  to  them  in 
the  following  manner:  "It  is  of  small  moment  to  eat  pork  or  to 
drink  wine.  'The  kingdom  of  God  does  not  consist  in  meat  and 
drink,  but  in  righteousness,  and  peace,  and  joy  in  the  Holy  Ghost;' 
but  righteousness  cannot  consist  with  this  system  of  silencing  the 
conscience,  by  considering  as  right,  what  is  bad  in  itself,  and  has 
been  considered  bad  by  all  men,  possessing  the  least  feeling  of 
conscience;  men  easily  can  deceive  themselves,  and  believe  that  to 
be  devotion,  which  is  really  nothing  else  but  a  sensual,  brutish 
desire,  and  excitement  of  the  blood." 

Mullah  Meshiakh.  What  do  jom  think  is  necessary  to  believe,  in 
order  to  obtain  the  kingdom  of  God! 

/.  Believe  that  Jesus  of  Nazareth,  the  son  of  God,  died  for  our 
sins,  rose  again,  and  went  to  heaven,  and  you  shall  be  saved. 

Dec.  12. — Dervish  Mushtak-Fars,  another  Sooffee,  came  to  the 
house  of  Mullah  Meshiakh,  where  I  was  lodging;  though  a  Mo- 
hammedan, he  is  connected  with  the  Jewish  Sooffees.  He  was 
silent  for  a  long  while. 

Myself.  Why  dost  thou  not  speak? 

Dervish.  After  the  religion  of  Jesus  shall  be  manifested,  then  I 
shall  speak. 

M.  When  shall  this  be] 

D.  After  that  Jesus  shall  have  been  upon  earth,  as  you  now  are. 

M.  When  shall  he  appear? 

D.  Five  years  hence. 

M.  What  shall  then  happen? 

D.  (In  a  melodious  voice) 

Thousand  hearts  shall  then  be  one. 

The  lamb  and  the  wolf  shall  together  lie  down, 

And  Jesus  shall  then  lay  down  his  life. 


MOORSHEED. 


I  spoke  with  Mullah  Meshiakh  about  the  duties  of  a  Moorsheed. 
He  tells  me,  that  a  Moorsheed  does  not  give  lectures,  but  speaks 
the  language  of  the  heart.  Mullah  Meshiakh  became  very  thought- 
ful and  gloomy;  I  asked  him  the  reason  of  it;  he  replied,  thatsome- 
thing  had  happened  to  his  Jewish  friend,  a  Sooffee,  which  he  could 
not  reveal  to  me;  that  friend  was  endowed  with  prophetic  power, 
and  therefore  he  must  console  himself  by  singing  in  a  mournful 
tone,  the  sorrows  of  the  Loving,  and  his  sympathy  with  the  Be- 
loved; which  is  more  sweet  than  the  voice  of  the  nightingale:  and 
therewith,  as  the  Dervishes  had  done  before,  he  began  to  sing. 

Mullah  Mohammed  Ali  said  to  me,  "All  your  writing  is  of  no 
use,  if  you  have  not  God  in  your  heart." 

The  Sooffees  know  each  other  like  freemasons,    They  speak 


Persia. — 1S31.  97 

with  high  respect  of  the  following-  SoofTees  at  Lucknow  in  India: 
Aga  Mohammed  Hussein;  Mullah  Mohammed  Takee;  Hassan  Aga 
Mohammed;  Ibraheem  Turk. 

As  soon  as  a  Persian  speaks  with  high  respect  of  the  book,  call- 
ed Masnawee,  one  may  depend  upon  it,  that  he  is  a  Sooffee;  as 
soon  as  a  Persian  speaks  about  becoming  perfect,  he  shews  he  is  a 
Sooffee;  as  soon  as  a  Persian  speaks  about  never  dying,  he  shews 
that  he  is  a  Sooffee. 

Dec.  14. — Abbas  Koole  Mirza,  a  brother  Sooffee  of  Mullah  Me- 
shiakh,  entered  the  room;  he  is  a  descendant  of  Nadir  Shah,  but 
now  in  misery. 

A  young  Jew  of  Yazd,  Israel  the  son  of  Benjamin,  is  now  my 
servant  here,  in  the  house  of  Mullah  Meshiakh;  his  aged  father 
called  on  me,  desiring  me  not  to  persuade  his  son  to  follow  me  to 
Bokhara;  pointing  to  his  grey  beard,  he  expressed  himself  in  the 
following  manner:  "My  son  is  the  only  support  of  his  aged  father, 
and  the  light  of  the  eyes  of  his  mother,  who  has  lost  her  sight;  and 
the  joy  of  his  own  wife  and  child." 

NAMES  OF  THE  ORTHODOX  JEWS  OF  RESPECTABILITY. 

Mullah  Daud,  who  is  the  Rabbi  of  Meshed;  Mullah  Jonathan; 
Aga  Benjamin  Hakeem,  Gebeer,  i.  e.  Principal  man;  Mullah  Pine- 
has,  Dayan,  i.  e.  Assistant  Rabbi,  (a  Sooffee  in  secret;)  Mullah 
Eliahu  Dayan;  Aga  Abraham  Serkar;  Aga  Rahmoon;  Mullah 
Youssuf,  &c. 

HISTORY  OF  THE  JEWS  AT  MESHED. 

Knowing,  as  I  now  do,  the  history  of  the  Jews  at  Meshed,  and 
having  known  before  the  history  of  the  Jews  at  Yemen,  I  may  be 
allowed  to  give  a  short  retrospect  of  the  general  transmigration  of 
the  Jews,  during  their  captivity  at  Babylon;  and  I  shall  recapitu- 
late it  more  at  large,  when  I  shall  have  opportunity  to  speak  about 
the  Jews  of  Bombay  and  its  vicinity,  and  those  of  Cochin.  When 
Nebuchadnezar  drove  my  nation,  on  account  of  the  abundance  of 
their  sins,  to  Babylon,  they  emigrated  from  thence  partly  to  Yemen, 
whence  they  declined  returning  to  Jerusalem  in  the  time  of  Ezra; 
and  partly  they  went  to  Casween,  Yazd,  Sabzuwar,  Samarcand, 
Bokhara  and  Balkh.* 

When  Nadir  Shah  arrived  at  Casween,  he  took  the  Jews  from 
thence,  together  with  the  Armenians  from  old  Joolfa,  and  brought 
them  to  Meshed,  where  he  gave  to  all  of  them  the  privilege  of 
erecting  synagogues:  several  of  the  Jews  from  Sabzuwar  joined 
them.  Nadir  Shah,  anxious  to  know  the  religion  of  the  Jews  and 
Christians,  and  having  had  the  design  of  establishing  one  religion, 
accommodated  to  all  religions,  ordered  both  the  Jews  and  Chris- 
tians, to  translate  their  books  of  Moses  and  the  Psalms  of  David 

*  This  is  the  tradition  current  am  on  g  the  Jews  of  Persia;  how- 
ever, some  of  them  certainly  fled  from  Palestine  to  Yemen  and  India, 
as  we  shall  see  afterwards. 
9 


98  Persia.— 1831. 

into  the  Persian  tongue;*  first  written  in  characters  of  their  own, 
and  then  copied  in  Persian  characters  by  one  of  the  Persian  Khosh- 
Newees,  or  fine-writers.  The  Armenians  translated  the  New 
Testament  into  the  Persian  tongue. 

Nadir  Shah  encouraged  also  among  the  Jews  the  study  of 
science  and  poetry.  The  Jew  Shakem  Mowlane,  composed  the 
poem,  "Youssuf  and  Soleika."  The  Jews  of  Meshed  protest 
against  the  name  of  Jew;  they  want  to  be  called  V*nfr>  ya  i-  ©• 
Children  of  Israel. 

JEWS  OF  YAZD  AT  MESHED. 

Sixty  years  ago,  famine  prevailed  at  Yazd,  and  the  Governor 
of  Yazd  troubled  the  Jews;  and  as  their  skill  in  sorcery  and  witch- 
craft did  not  avail  them,  they  emigrated  to  Meshed.  They  are 
unclean,  dishonest,  and  despised  by  the  rest  of  the  Children  of 
Israel  at  Meshed,  and  are  considered  by  them  as  21  a-jp  1.  e.  Mixed 
Multitude,  mentioned  in  Exodus  xii.  38. 

COMMERCE    OF    THE    JEWS  AT   MESHED. 

The  Jews  of  Meshed  carry  on  trade  to  Toorkestaun;  they  have 
therefore  the  following  stations,  at  which  many  of  them  either  re- 
main all  their  lives,  whilst  their  wives  continue  at  Meshed,  or 
come  back  on  every  day  of  atonement,  and  at  the  time  of  the 
Passover,  to  Meshed,  and  then  return:  viz.  Sabzuwar;  Nishapoor; 
Torbad;  Shahr-Now,  or  Bagharz;  Cochan;  Nadir  Kelaat;  Dargass. 
All  these  are  in  Khorossaun. 

Their  settlements  in  Toorkestaun  are:  Sarakhs;  Mowr;  Talkh- 
toon;  Tekka;  Tajan;  Maimona;  Ankhoy.  To  the  two  latter  places, 
they  have  taken  their  wives  with  them. 

Nadir  Shah  took  several  of  them  with  him  to  Cabool;  and  since 
that  time,  many  from  Meshed  have  gone  to  Cabool;  and  just  now, 
the  Jews  from  Cabool  begin  to  return  to  Meshed.  So  great  is  the 
hatred  between  the  Sunnee  and  the  Sheah,  that  Jews,  who  have 
turned  Mohammedans  at  Meshed,  among  the  Sheah,  again  openly 
profess  Judaism  among  the  Sunnee,  as  soon  as  they  aTe  going  to 
Sarakhs,  or  to  any  other  part  of  Toorkestaun. 

SABZUWAR. 

During  the  captivity  of  Babylon,  Jews  came  to  Sabzuwar,  who 
afterwards,  in  the  time  of  Tshingis  Khan,  were  taken  to  Bokhara, 
Balkh  and  Sharh-Sabz. 

I  continued  every  evening  to  preach  to  my  nation,  often  for 
whole  nights,  sitting  with  them  in  a  very  small  room,  and  at  times 
gathering  information  from  them.  As  I  had  not  yet  proper  clothes 
to  put  on,  Mullah  Meshiakh  gave  me  some  of  his. 

One  day,  an  odd  and  singular  character  entered  my  room:  Mul- 

*  On  my  arrival  at  Bokhara,  I  bought  one  of  these  copies  of  the 
Pentateuch,  and  sent  it  to  the  British  and  Foreign  Bible  Society,  by 
means  of  the  Right  Reverend  Bishop  of  Calcutta. 


Persia.— 1831.  99 

lah  Levi  Ben  Meshiakh,  a  Mohammedan  at  Meshed,  and  a  Jew 
whenever  he  goes  to  Sarakhs;  his  wife  and  children  still  profess- 
ing the  Jewish  religion.  He  came  to  me  and  asked  me,  whether 
I  would  not  go  to  his  house  to  bathe;  as  he  keeps  a  bath  for  Jews 
and  travellers  who  come  here;  for  the  Mussulmans  here  do  not 
admit  a  Christian  or  a  Jew  to  their  bath.  I  promised  to  go  the 
next  day.  This  same  Mullah  Levi  Ben  Meshiakh,  was  at  Kash- 
meer;  he  told  me  the  story,  (which  I  after  this  heard  confirmed  at 
Kashmeer,)  that  there  is  a  mountain  there,  called  Solomon's 
Throne,*  and  that  Asaph  is  buried  there.  A  great  many  traditions 
prevail  among  the  Mohammedans  respecting  Asaph. 

AFFGHAUNS. 

Aga  Levi,  and  the  rest  of  the  Jews  of  Meshed,  believe  the  Aff- 
ghauns  to  be  descendants  from  the  Jews.  Though  I  shall  treat 
more  in  detail  about  that  nation,  in  my  journals  about  Affghanis- 
taun,  yet  I  will  say  here,  what  I  previously  heard  about  them. 
Aga  Levi  tells  me,  that  the  tribes  of  Benjamin,  Simeon  and  Joseph, 
were  carried  to  Candahar,  where  they  lost  their  books,  and  then 
turned  Mohammedans. 

Kamran  Shah,  King  of  Heraut,  of  the  royal  tribe  of  Soodo,  or 
as  they  are  called  in  Affghanistaun,  Soodo-Szeye,  asserts  himself 
to  be  of  the  noble  tribe  of  Benjamin. 

Dec.  17. — I  despatched  Mullah  Mohammed  Ali,  the  Sooffee,  as 
a  messenger  to  Mr.  Shee  at  Nishapoor,  stating  to  him  my  distress- 
ed condition. 

Dec.  19. — Mr.  A.  B....,  who  is  in  the  service  of  Abbas  Mirza, 
entered  my  room  at  Mullah  Meshiakh's,  and  brought  me  the  very 
necessary  assistance  of  money,  advanced  on  my  bills  by  Mr. 
Shee,  and  European  clothes,  which  some  of  the  five  Serjeants  in 
the  service  of  the  King  of  Persia  sold  to  me. 

ABBAS  MIRZA. 

Dec.  22. — I  was  introduced  to  His  Royal  Highness  Abbas  Mir- 
za. His  Royal  Highness  was  seated  upon  a  Persian  Divan,  in  a 
small  room;  Mirza  Abool  Kasem,  his  Kayem  Makaam,  or  Chief 
Minister,  and  Mirza  Baba,  the  Hakeem  Bashee,  i.  e.  Chief  Physi- 
cian, who  introduced  me.  to  his  Royal  Highness,  were  standing 
opposite  to  him,  leaning  on  the  wall,  according  to  the  Persian 
custom,  with  their  hands  upon  their  breasts.  H.  R.  H.  asked  me 
to  sit  down  at  a  little  distance  from  him,  and  after  having  enquired 
the  state  of  my  health,  and  the  time  I  had  left  England,  he  said, 
that  he  sincerely  regretted  the  misfortune  I  had  met  with  in  Kho- 
rossaun,  and  sympathized  with  me;  but  this  amiable  Prince  added, 
"Such  adventures  belong  to  the  life  of  a  wandering  Dervish,  who 
goes  about  as  a  man  of  God."  He  said  to  me,  "As  you  now  in- 
tend to  go  to  Bokhara,  speak  to  the  King  of  Bokhara,  and  try  to 
convince  him,  that  it  is  sinful  to  make  slaves  of  one's  fellow  crea- 

*  There  is  another  mountain  of  the  same  name  near  Kokan. 


100  Persia.— 1831. 

tures,  and  you  may  tell  him,  that  I  have  no  intention  of  conquer- 
ing Bokhara,  but  I  mean  to  put  a  stop  to  slavery!"  His  Royal 
Highness  reminded  me  after  this  of  his  having  given  me  a  written 
permission,  when  in  Persia  five  years  before,  to  establish  a  school 
at  Tabreez,  and  said,  that  his  desire  of  seeing  his  nation  civilized, 
remained  unaltered.  H.  R.  H.  promised  me  every  assistance  in 
his  power,  in  forwarding  me  safely  to  Bokhara.  He  then  began 
to  speak  with  me  about  the  exertions  of  Sultan  Mahmood,  and  ex- 
pressed a  wish,  that  I  should  converse  one  day  with  Jews  and 
Mussulmans,  in  his  room,  and  in  his  presence. 

MIKZA  MOHAMMED   ALL 

I  went  to  the  house  of  Mirza  Mohammed  Ali,  the  Vice  Gover- 
nor of  Meshed,  with  whom  I  had  a  long  conversation  about  our 
Lord  Jesus  Christ,  and  wrote  to  him  after  this  a  letter  on  the  glo- 
rious advent  of  our  Lord  Jesus  Christ. 

PRINCIPAL  MULLAHS  OF  THE  MOHAMMEDANS  AT  MESHED. 

Mirza  Hadayat  Ullah,  Mujtehed,  i.  e.  one  who  fights  for  the 
faith  of  Islam;  Mirza  Hashem,  Mujtehed;  Mirza  Askeree,  Mujte- 
hed; Haje  Seyd  Mohammed,  Mujtehed;  Haje  Mullah  Mohammed, 
Mujtehed;  Mullah  Abd-Alwehab,  Munajam,  i.  e.  Astrologer;  Haje 
Mullah  Ali,  Astrologer;  Mirza  Mohammed,  Peysh  Nemaz,  i.  e. 
Leader  of  the  prayer;  Mullah  Shamsa;  Mirza  Abd-Ullah. 

MOSQUE  OF  IMAM  RESA. 

Imam  Resa  was  poisoned  in  the  city  of  Toos,  by  the  son  of 
Haroon  Rasheed.  The  poison  was  said  to  have  been  given  him 
in  a  grape.  From  that  time,  the  city  of  Toos,  or  rather  the  city, 
which  formed  itself  near  Toos,  received  the  name  of  Meshed, 
which  means  "Place  of  martyrdom."  Gowher  Shahd,  a  woman 
of  the  descendants  of  Tamerlane,  erected  the  splendid  Mosque,  now 
called  the  Mosque  of  Imam  Resa.  I  refer  my  readers  to  the  de- 
scription of  that  Mosque  given  by  Mr.  Fraser. 

PRINCIPAL  COLLEGES  AT  MESHED. 

1.  Goombaz  Bareka-Imam  Resa,  which  contains  two  divisions: 
the  College  of  Mirza  Jaafr,  and  that  of  Mullah  Mohammed  Baker. 
2.  College  of  Fasl-Khan.  3.  College  of  Haje  Hassan,  and  several 
smaller  ones. 

HOSPITALS. 

Beemar  Khane,  Gadamgah  Hazrat;  and  Madbakh  Hazrat. 

Dec.  28.— His  Royal  Highness  Abbas  Mirza  desired  the  Jews 
of  Meshed,  to  discuss  the  subject  of  religion  with  me  in  his  pre- 
sence. 

The  Jews  here  are  now  in  great  trouble,  being  obliged  to  lodge 
a  few  officers  in  their  houses:  but  I  think  it  is  foolish  of  them;  for 
if  the  officers  were  not  with  them,  the  common  soldiers  would 
commit  mischief  among  them;  but  it  is  the  case  with  the  Jews  all 
over  the  world,  they  consider  the  least  inconvenience  as  a  Gesera, 


Persia.— 1832.  101 

(m?j)  severe  dispensation,  or  Galooth  (niSj)  i.  e.  punishment  in 
captivity.  I  sometimes  go  with  them  to  their  synagogue,  wearing 
the  talis,  i.  e.  veil,  and  tefilin,  i.  e.  frontlets,  and  read  aloud  in  the 
Law  of  Moses,  and  then  preach  to  them.  They  asked  me  to-day, 
whether  the  King  of  England  was  subject  to  the  King  of  Persia, 
and  whether  the  English  people  live  in  tents'? 

MIRZA  HADAVAT  ULLAH,  MUJTEHED  OF  MESHED. 

January  13,  1832. — I  called  on  MirzaHadayat  Ullah,  Mujtehed 
of  Meshed;  Mirza  Ahmed  Naser,  Mirza  Abd  Ullah,  and  other 
principal  Mullahs  of  Meshed  were  there.  Mirza  Hadayat  Ullah, 
a  gentleman,  65  years  of  age,  received  me  in  the  kindest  manner, 
ordered  the  galyoon  and  tea  to  be  brought,  and  said  to  me,  that  he 
wished  one  of  these  days  to  enter  into  a  religious  discussion  with 
me  about  Islamism;  but  as  to  day  was  Friday,  he  wished  to  make 
only  a  few  observations,  and  have  a  quiet  conversation  with  me. 
He  shewed  me  a  complete  Arabic  translation  of  the  Bible,  of  which 
he  had  been  in  possession  for  several  years.  He  told  me  that  he 
wished  me  to  become  a  Mohammedan,  not  in  words  merely,  but  in 
principle,  for  only  such  a  one  is  a  true  Mohammedan.  I  told  him 
that  the  sentiment  he  expressed  was  somewhat  like  that  expressed 
by  Christ,  "Not  he  that  saith  Lord,  Lord,  shall  enter  into  the 
kingdom  of  heaven,  but  he,  that  doth  the  will  of  my  Father."  I 
said  I  was  rejoiced  to  observe,  that  he  insisted  upon  religion  being 
embraced  upon  principle,  and  in  case  he  could  convince  me  from 
the  Bible  that  Mohammed  was  a  Prophet,  I  should  acknowledge 
him.  However  this  was  too  difficult  a  task  for  him;  he  therefore, 
as  most  of  the  Mussulman  Mullahs  do,  appealed  to  different  com- 
mentators of  the  Coran.  I  saw  bim  again  in  the  palace  with  Abbas 
Mirza,  in  whose  presence  I  discussed  the  subject  again. 

Jan.  18. — Mirza  Hadayat  Ullah  invited  me  again  to  his  house; 
the  room  was  crowded,  even  Jews  were  present,  and  I  had  the 
gTeat  privilege  of  being  allowed  to  proclaim  the  tidings  of  salva- 
tion to  him  and  all  the  Mullahs  of  Meshed.  I  then  asked  why  they 
worshipped  Imam  Resa,  as  they  are  commanded  by  the  Coran  to 
worship  God  alone;  they  gave  me  just  the  same  answer  as  the  Ro- 
man Catholic,  Greek,  and  Armenian  Christians  would  do:  that 
they  make  a  distinction  between  prayer  to  God,  and  honour  due  to 
a  saint. 

At  this  interview  with  Mirza  Hadayat  Ullah,  I  had  the  honour 
to  see  among  my  disputants  the  Mujtehed  of  Kerbelay  (the  famous 
place  of  pilgrimage  for  the  Sheah  near  Bagdad,  where  Imam  Hus- 
sein was  killed  by  Yazid,  the  son  of  Moawea,)  and  other  learned 
Mullahs  from  Kasemein  and  Najaf  in  Arabia. 

CONVERSATION  WITH  JEWS  AND  MUSSULMANS,  IN  THE  HOUSE  OF 
MULLAH  MOHAMMED  ALL 

Jan.  22. — Several  Jewish  Mullahs,  and  Mussulman  Sayd,*  and 

*  Sayd  is  the  title  of  a  Mussulman,  who  is  of  the  family  of  Mo- 
hammed. 
9* 


102  Persia.— 1832. 

Mullahs  assembled  in  the  house  of  Mullah  Mohammed  AH.  Mul- 
lah Pinehas,  the  Dayan,  or  assistant  to  the  chief  Rabbi,  who  is  a 
Sooffee,  was  present;  here  I  saw  him,  to  my  great  surprise,  eating 
with  Mullah  Mohammed  Ali. 

I  read  Matthew  chap.  v.  8.  I  desired  Mullah  Pinehas  to  trans- 
late every  verse  (for  I  read  it  in  Hebrew)  into  Persian,  which  he 
was  able  to  do  better  than  I  could  have  done. 

The  Mohammedan  Mullahs  entered  then  into  a  conversation  with 
me  about  the  divine  origin  of  the  Coran.  Several  of  the  Mohamme- 
dans present  had  the  candour  to  confess,  that  I  had  had  the  advantage 
in  the  argument.  Whilst  I  was  sitting  with  these  people,  Mirza 
Hadayat  Ullah,  the  Mujtehed,  sent  to  me  four  letters  of  introduc- 
tion for  Bokhara  and  Caboolj  a  proof,  that  my  conversation  with 
Mohammedans  here,  has  not  only  not  exasperated  them,  but  even 
gained  their  good  will.  In  the  evening  I  called  on  Mirza  Moosa 
Khan,  the  brother  of  Mirza  Abool  Kasem,  the  Kayem  Makaam, 
(i.  e.  prime  minister,)  of  Abbas  Mirza.  I  found  there  the  son 
of  Mirza  Hadayat  Ullah,  who  attacked  me  immediately,  and  a  con- 
versation of  several  hours  took  place.  It  is  curious  to  see  the  self- 
conceit  of  a  son  of  a  Mujtehed:  he  talked  with  an  air  of  conse- 
quence about  the  learning  of  the  Oriental  Mullahs,  and  a  contempt 
of  European  learning,  which  was  quite  ridiculous,  whilst  his  whole 
learning  consisted  in  the  knoAvledge  of  some  legends  about  Mohde 
and  Imam  Hussein,  and  some  commentaries  on  the  Coran. 

MIRZA  ABOOL  KASEM,  KAYEM  MAKAAM  OF  ABBAS  MIRZA. 

This  man  is  considered  to  be  the  greatest  Persian  scholar 
throughout  Persia;  he  is  capable  of  writing  a  letter  beginning  at 
the  end,  and  ending  at  the  beginning;  and  of  writing  a  letter  with- 
out once  making  use  of  any  letter  which  has  points. 

LONG  CONVERSATION  WITH  HIS  ROYAL  HIGHNESS  ABBAS  MIRZA. 

I  give  now  a  conversation  I  had  with  His  Royal  Highness  Ab- 
bas Mirza,  and  which  I  communicate  with  his  permission.  Hear- 
ing that  I  was  outside  the  room  waiting  till  he  had  performed  his 
prayer,  he  called  out:  "Mullah  Wolff,  come  in,  for  a  Mullah  may 
be  present  at  prayer."  Before  he  began  his  prayer,  he  asked  me 
ubout  the  divinity  of  Jesus  Christ.  I  replied,  that  we  do  not  be- 
lieve, that  the  body  of  Jesus  was  God,  but  the  fulness  of  the  God- 
head lived  in  him  bodily;  that  one  God  displayed  a  threefold 
agency,  in  creating,  redeeming,  and  sanctifying  us;  and  these  three- 
fold agencies  we  call  Father,  Son,  and  Holy  Ghost,  one  God. 
After  this,  ha  performed  his  prayer,  and  then  observed  the  difference 
of  position  in  prayer  between  the  Sheah  and  the  Sunnee;  that  the 
Sheah  stands  before  God,  like  a  soldier  before  his  superior  officer, 
vf  ilh  his  hands  bent  towards  the  ground,  and  a  Sunnee  with  his  hands 
at  his  breast.  I  then  asked  His  Royal  Highness,  why  the  British 
nation  has  no  longer  that  influence  in  Persia,  which  they  had  in 
former  times?  H.  R.  H.  answered,  "To  which  of  the  English 
should  I  give  my  confidence?  the  British  nation  entirely  neglect3 


Persia.— 1832.  103 

us  Persians:  they  have  never  sent  a  full  Ambassador  since  the 
time  of  Sir  John  Malcolm,  and  Sir  Gore  Ouseley,  at  which  time 
the  English  nation  was  respected.  After  the  departure  of  those 
Ambassadors,  the  British  Government  relaxed  in  their  interest 
for  the  integrity  of  the  Persian  Empire.  They  sent  Sir  John 
Mac  Donald,  who  of  course  had  not  that  power  of  acting,  which  the 
British  Ambassador  at  Constantinople  exercised  at  the  moment 
the  Russians  intended  to  approach  that  capital,  preventing  the 
Russians  from  advancing  one  step  farther  towards  the  capital  of 
the  Ottoman  Empire,  ordering  them  to  stop  their  proceedings  in 
the  name  of  George  IV." 

"Before  the  arrival  of  Sir  John  Mac  Donald,  Sir  Henry  Willock 
had  been  with  us:  I  desired  him  to  tell  me  candidly,  whether  the 
Russians  or  the  Persians  were  in  the  right  with  regard  to  the  de- 
claration of  war;  if  he  thought  that  the  Persians  were  in  the  wrong, 
they  would  desist  from  making  war  with  the  Russians;  but  he 
gave  not  the  least  answer  either  in  favour  of  Russia  or  Persia,  and 
Sir  Henry  Willock  acted  very  consistently  with  his  situation,  for 
he  was  not  a  full  Ambassador;  had  there  been  a  full  Ambassador, 
he  would  have  told  us  in  the  first  instance,  that  we  were  in  the 
wrong:  in  the  second  instance,  after  the  war  had  taken  place,  he 
might  have  acted  as  the  British  Ambassador  at  Constantinople  did; 
besides  this,  the  British  Envoys  in  Persia,  with  whomsoever  we 
might  wish  to  talk  on  matters  of  higher  importance,  are  frequently 
changed,  and  they  justly  object,  that  they  are  not  'Plenipotentiary 
Ministers.'  I  assure  you,  that  I  myself  have  every  confidence  in 
the  British  Government,  and  most  cordially  so;  but  I  must  confess, 
that  since  the  English  have  treated  the  cause  of  Persia  slightly, 
they  are  not  so  much  respected  by  the  generality  of  Persians,  as 
they  were  in  former  times;  what  difference  would  it  make  with  re- 
gard to  the  expense  to  send  an  Ambassador  Extraordinary]  the  ad- 
vantage derived  from  it  would  be,  that  every  respect  and  regard 
would  be  paid  to  them,  and  they  would  inspire  the  Persians  with 
a  conviction,  that  the  British  Government  heartily  wishes  to  be  on 
amicable  terms  with  Persia,  and  it  would  be  a  proof  to  other  Pow- 
ers, that  the  British  Government  takes  a  cordial  interest  in  the 
friendship  of  Persia.  The  Russians  keep  a  full  Ambassador  in 
Persia,  and  therefore  the  people  naturally  infer  from  it,  that  the 
Russians  and  Persians  are  on  better  and  more  amicable  terms,  and 
in  more  strict  alliance,  than  the  English  and  Persians;  and  the  peo- 
ple, believing  that  they  will  gain  our  favour  by  it,  shew  more  re- 
spect to  the  Russians,  than  to  the  English:  thus  the  English  lose 
ground  in  spite  of  my  endeavours  to  prevent  it,  and  the  political 
views  of  another  foreign  Power  are  gaining  ground  in  Persia.  An- 
other circumstance  has  happened,  which  has  turned  out  in  favour 
of  the  views  of  Russia,  viz.  the  taking  away  of  the  two  articles 
from  the  treaty,  i.  e.  the  English  nation  was  to  assist,  or  give  us  a 
certain  sum  of  money." 

"Sir  John  Mac  Donald  proposed  to  give  us  400,000  Tomauns, 
in  order  that  the  said  articles  might  be  taken  out  of  the  treatv;  and 


104  Persia.— 1832. 

he  wrote  on  this  subject  to  the  Governor  General  of  India,  and 
thus  the  matter  remained,  till  the  time,  when  we  were  obliged  to 
give  the  Koroas,  i.  e.  1,000,000  of  rupees  to  the  Russians;  and 
Sir  J.  Mac  Donald,  knowing  how  we  were  pressed  for  money,  offered 
200,000  Tomauns  as  an  indemnification  for  the  loss  of  the  two 
articles  in  the  treaty:  we  refused,  saying,  "You  Sir  John  Mac 
Donald  promised  400,000  Tomauns,  through  Doctor  Cormick; 
and  now  you  offer  only  200,000."  He  said,  "I  can  give  no  more,' 
and  induced  the  Russians  not  to  leave  Tabreez,  until  the  7  Koroas 
were  completely  paid;  for  he  himself  was  conscious,  that  it  was 
beyond  our  power  to  pay  the  whole  sum  at  that  moment,  and  also 
knew,  that  the  sooner  the  Russian  army  evacuated  Tabreez,  the 
more  it  would  be  to  our  advantage;  for  we  might  have  collected  the 
revenues  of  Aderbijan.  Under  these  circumstances  we  were  ob- 
liged to  collect  as  much  money  as  we  could,  immediately,  and  in 
such  a  critical  moment  he  offered  us  200,000  Tomauns,  which  we 
were  obliged  to  accept:  at  the  same  time  giving  us  hopes,  that  he 
would  use  his  influence  with  the  British  Government  to  obtain  the 
other  200,000  Tomauns.  At  the  same  time  I  procured  the  consent 
of  the  Shah  to  agree  to  the  proposal.  Sir  J.  Mac  Donald  died,  and 
nothing  was  done  towards  obtaining  the  other  200,000  Tomauns. 
Should  I  not  obtain  the  rest,  the  Shah  will  no  longer  give  me  his 
confidence,  and  my  enemies  at  court  will  try  to  weaken  my  influ- 
ence, and  thwart  my  prospects.  Considering  all  these  circumstan- 
ces, three  objects  are  lost:  first,  the  money;  secondly,  the  defacing 
of  the  articles  of  the  treaty;  and  thirdly,  the  confidence  of  the 
nation.  I  have  no  objection  that  those  two  articles  should  only 
nominally  remain  in  the  treaty,  by  which  I  might  convince  other 
Powers  that  I  can  call  for  such  assistance  in  case  of  need;  this 
would  be  a  check  on  their  operations  against  me,  and  convince 
them,  that  the  English  take  an  interest  in  me.  Another  request  of 
importance  is,  one  which  would  be  of  no  prejudice  to  the  British 
Government,  and  of  great  use  to  me;  it  is,  that  they  should  order 
their  agents  to  leave  to  my  disposal  a  certain  sum  of  money  in  case 
of  need,  for  the  equipment  of  my  army,  at  the  time  of  the  death 
of  the  Shah:  should  I  be  obliged  to  draw,  I  would  willingly  repay, 
with  great  gratitude,  after  my  ascension  to  the  throne.  After  the 
treaty  was  confirmed  with  Russia,  Sir  John  Mac  Donald,  on  the 
part  of  the  Governor  General  of  India,  promised  1200  muskets, 
which  I  have  not  received.  Those  promises  not  having  been  ful- 
filled, the  minds  of  the  surrounding  Powers  are  prejudiced  against 
me,  as  well  as  the  Persian  nation;  and  they  doubt  my  having  the 
power  of  prosecuting  my  views.  Knowing  that  you  are  a  Mul- 
lah of  influence,  and  a  traveller,  I  have  given  you  my  confi- 
dence."* 

I  desired  His  Royal  Highness  Abbas  Mirza  to  write  to  me  some- 
thing with  his  own  hand.     As  travellers,  who  have  made  their 

*  I  wrote  down  this  conversation  in  the  room  of  Mirza  Baba,  who 
understands  English,  and  he  read  it  over  to  Abbas  Mirza. 


Persia.— 1832.  105 

way  through  these  countries  by  disavowing  their  nation  and  reli- 
gion, and  pretending  to  be  Mussulmans,  have  chosen  to  assert,  that 
the  natives  did  not  know  that  I  was  a  Christian  clergyman,  and 
an  European,  I  annex  the  autograph,  in  order  to  prove,  that  it  is 
possible  to  travel  in  those  countries  as  a  preacher,  and  that  it  is 
even  the  safest  way  of  travelling;  far  preferable  to  going  in  dis- 
guise, as  some  travellers  in  Arabia  did.  His  Royal  Highness 
wrote  to  me  the  following  in  Persian. 

"The  exalted  Padre  Joseph  Wolff  is  one  of  the  sincere  friends 
of  us  Prince  Regent.  We  have  seen  him  before;  but  this  time, 
when  he  waited  upon  us  at  Toos  (Meshed),  we  paid  him  much 
more  attention  than  the  first  time.  He  is  a  truly  religious  man, 
and  has  undertaken  a  long  journey,  and  fall  of  danger;  but  he  is 
not  afraid  of  any  danger.  We  hope  to  see  him  again  well  and 
safe,  after  he  shall  have  finished  his  journey  to  Bokhara,  and 
Mowralnehar."* 

And  now  I  give  the  translation  of  some  Persian,  written  in  my 
journal  by  Ali  Moorad  Khan  of  Jevian,  a  bigotted  Mussulman. 

"During  the  time  of  the  liberal,  His  Lordship  and  His  Royal 
Highness,  the  Prince  Regent.  In  the  house  of  my  kind  brother 
Mirza  Baba,  the  chief  physician,  I  met  the  learned  infidel  Mullah 
Joseph  Wolff; f  in  truth,  he  is  a  very  good  man,  very  good  temper- 
ed, very  sincere,  and  a  good  companion.  I  am  delighted  with  his 
mode  of  life.  In  Holy  Meshed  these  few  lines  are  written,  as  a 
remembrance  of  Ali  Moorad  Khan,  the  Governor  of  Jevian,  in 
Khorossaun,  in  the  moon  of  Shahbaan  1247."     (January  1832.) 

PROCLAMATION. 

I  wrote  a  proclamation  to  all  the  Turkomauns  of  Khiva  and 
Sarakhs,  exhorting  them  to  renounce  their  unlawful  practice  of 
plundering  the  caravans,  and  to  repent;  and  stuck  up  these  procla- 
mations at  the  houses,  and  even  at  the  Mosque  of  Imam  Resa  at 
Meshed;  for  a  good  many  Turkomauns  were  arrived  at  Meshed  to 
pay.  their  homage  to  Abbas  Mirza,  being  apprehensive  of  his 
marching  towards  Khiva  and  Bokhara. 

OCCUPATIONS  ON  THE  SUNDAYS. 

I  always  preached  at  Meshed  on  Sundays  in  the  English  tongue, 
in  the  room  of  Capt.  Shee,  in  his  presence,  and  the  five  Serjeants: 
Mullah  Mohammed  Ali,  the  Sooffee,  was  also  present  out  of  curi- 
osity, though  he  did  not  understand  one  word  of  the  language. 
There  is  a  certain  adventurer  from  Poland  who,  with  cold  blood, 
told  me  that  he  had  formed  the  plan  of  putting  to  death  theEmpe- 

*  This  is  a  literal  translation  of  it,  not  by  myself:  it  was  translated 
after  my  arrival  at  Simian,  by  the  private  Monshee  of  Lord  Wil- 
liam Bentinck. 

t  The  word  mutrasee  in  the  original,  means  infidel;  a  nomination 
with  which  a  bigotted  Mussulman  in  Khorossaun  will  honour  a 
Christian  or  a  Jew. 


106  Persia.— 1832. 

ror  of  Russia.     A  fine  specimen  of  the  spirit  of  liberality  of  the 
present  day!!! 

RUMOUR  SPREAD  ABOUT  ABBAS  MIRZA. 

There  is  a  rumour  throughout  Khorossaun,  that  Abbas  Mirza 
had  married  a  Russian  Princess;  and  in  Toorkestaun  I  afterwards 
heard  added,  that  he  had  embraced  the  Russian  religion,  and  that  the 
Russians  would  assist  him  with  50,000  men,  in  subduing  Khoros- 
saun by  way  of  Khiva. 

CARAVANS  FROM  MESHED  TO  BOKHARA. 

Almost  every  month  caravans  are  going  from  Meshed  to  Bo- 
khara and  Khiva,  always  accompanied  by  some  Turkomaun  of 
Sarakhs  or  Mown  they  carry  sugar,  pepper,  Kerman  shawls,  cin- 
namon, cardamon,  &c.  From  Bokhara  they  bring  furs  to  Meshed. 
These  caravans  are  always  40  camels  in  number. 

Mirza  Baker,  one  of  the  secretaries  of  Abbas  Mirza,  assisted  me 
in  composing  addresses  in  the  Persian  language,  directed  to  the 
Jews  of  Meshed,  which  were  stuck  up  on  the  walls  of  several 
shops  at  Meshed.  In  these  I  cited  several  prophecies  respecting 
our  Lord  Jesus  Christ,  and  exhorted  the  Jews  to  turn  to  him,  as 
their  Saviour.  They  were  addressed  to  the  Jews  only;  but  the 
Mussulmans  also  read  them  without  being  offended. 

HAZARAH. 

There  is  in  Khorossaun,  Affghanistaun,  and  Badaghjan,  a  tribe, 
which  ought  to  be  noticed.  The  Hazarah,  a  tribe  and  descendants 
of  Moguls,  and  of  Tshingis  Khan;  most  of  them  are  totally  desti- 
tute of  beards;  they  are  partly  Sunnees,  and  partly  Sheahs.  They 
are  divided  into  two  principal  tribes:  Dai-Konti,  and  Dai-Zengi. 
The  Dai-Konti  divide  themselves  again  into  the  following  tribes: 
Seymat;  Kondolan;  Mamaka;  Pazanghere;  Gaga;*  Ezombogha; 
Baibogha;  Laghere;  Mirmorag;  Palghoor;  Etshga;  Pasekoy; 
Parate;  Ferotson. 

The  Dai-Zengi  divide  themselves  into,  Sai-foolat;  Sate-Kalan; 
Sate-Mahmood;  Avghan-Jejelat;  Abagha-Sooffee;  Peje-Ali;  Peje- 
Haje;  Karakol-Daghe;  Meer-Aktan;  Maggag  or  Mangag.f 

I  am  indebted  for  this  information  to  a  learned  Turkomaun  at 
Delhi,  of  whom  I  hope  to  speak  more  particularly,  who  gave  me 
afterwards  all  those  names  with  Persian  characters,  which  the 
Hazarah  at  Meshed  did  not  do;  by  this  means  I  found  that  they 
spell  Gaga  and  Maggag  or  Mangag  either  majaj  or  manjuj,  which 
entirely  corresponds  with  the  Hebrew  .mci  JU  or  the  Arabic  name 

*  Is  this  not  the  Gog  of  Ezechiel  xxxviii.  2,  3,  16,  18,  and  xxxix. 
11,  for  it  is  generally  believed,  among  Mohammedans,  as  well  as 
among  Jews  and  Christians,  that  Gog  and  Magog  are  two  Northern 
nations. 

t  See  the  Magog  of  Genesis  x.  2,  Ezechiel  xxxviii.  2,  xxxix.  6, 
Revelation  xx.  8.  Besides  this,  it  should  be  observed,  that  all  these 
Northern  tribes  speak  of  themselves  as  being  sons  of  Japheth. 


Persia.— 1832.  107 

Gag  Magog,  by  which  the  Mohammedans  understand  the  same 
as  the  Christians  and  Jews  do  by  Gog  and  Magog. 

In  Khorossaun  the  Hazarah  occupy  the  places  Shahr-Now,  called 
likewise  Bagharz  and  Dargass,  and  the  road  from  Heraut  to 
Meshed.*  They  are  cruel,  treacherous,  inhospitable,  and  vile 
robbers  and  murderers. 

The  Jews  in  these  countries  trust  themselves  in  the  hands  of 
the  Turkomauns,  but  do  not  confide  in  the  Hazarah,  especially 
those  of  the  Sheah  persuasion;  for  .they  share  the  same  character 
as  the  Sheah  do  all  over  the  East;  there  is,  generally  speaking, 
nothing  good  in  a  Sheah.  Abbas  Mirza,  and  his  physician,  Mirza 
Baba,  and  a  few  around  Abbas  Mirza,  are  honourable  exceptions. 

JAMASHOODE.f 

Beside  the  Hazarah,  the  Jamashoodelive  in  Khorossaun:  a  mix- 
ture of  Hazarah  and  other  races  of  people.  They  profess,  of  course, 
the  Mussulman  religion,  and  are  Sheah;  but  they  are  in  secret  un- 
derstanding with  the  Turkomauns,  and  sell  Sheah  to  them.  Fre- 
quently a  Jamashoode  will  hire  a  Sheah  servant,  and  on  his  arrival 
at  Sarakhs,^:  sell  him  to  the  Turkomauns. 

HINDOOS. 

Hindoo  merchants  are  to  be  found  at  Meshed,  at  Toorsheesh, 
Burjund,  Torbad-Hydarea,  and  atTabas,  who  are  chiefly  merchants 
from  Checarpoor,  in  the  Scind  country;  they  generally  do  business 
as  brokers  and  bankers,  and  are  reported  to  be  very  great  cheats, 
which  is  their  universal  character. 

CARAVAN-SERAYS  AT  MESHED. 

There  are  very  splendid  caravan-serays  in  this  place,  particularly 
those  for  the  Osbek,  AfFghauns,  &c. 

PILGRIMS  AT  MESHED. 

The  number  of  pilgrims  at  Meshed,  who  arrive  every  year  at 
the  tomb  of  Imam  Resa,  amount  to  20000;  they  come  from  Luck- 
now,  Delhi,  Hydrabad  in  Hindoostaun,  from  Cabool  and  Heraut 
in  Affghanistaun,  from  the  whole  of  Persia,  and  Najaf  in  Arabia. 
These  pilgrims  are  generally  the  most  immoral  people  of  the  Mo- 
hammedans. 

IMMORALITY  OF  THE  INHABITANTS  OF  MESHED. 

It  is  remarkable,  that  wherever  there  are  places  of  pilgrimages, 
or  convents,  the  people  of  those  places  are  most  particularly  im- 

*  They  are  likewise  to  be  found  throughout  Toorkestaun,  as  far 
as  Yurkand,  and  on  the  way  to  Cabool  from  Bokhara,  and  around 
Candabar. 

t  Jamashoode,  derived  from  jama,  collected;  and  shada,  having 
become. 

t  Sarakhs,  a  little  to  the  south  of  the  centre  of  a  line,  drawn  be- 
tween Meshed  and  Merve. 


108  Persia.— -1832. 

moral;  as  for  instance,  Mecca,  Medinah,  Kerbelay  in  Arabia, 
Mazaur  in  Toorkestaun,  and  Meshed  in  Khorossaun.  It  is  gene- 
rally reported,  that  from  the  wives  of  the  Mujtehed,  down  to  those 
of  the  lowest  Mullahs,  are  all  prostitutes;  but  crimes  much  worse 
are  committed  at  Meshed. 

The  people  there  are  so  corrupt,  that  several  of  them  are  regular- 
ly paid  by  the  Turkomauns,  for  giving  them  notice  when  caravans 
are  coming,  which  they  may  attack  and  plunder:  some  of  them 
actually  betray  their  servants  and  children  to  the  Turkomauns,  so 
that  when  I  wanted  to  take  a  Sheah,  at  Meshed,  to  accompany  me 
as  a  servant  to  Toorkestaun,  Mr.  Shee  and  Mirza  Baba  were 
obliged  to  pledge  themselves  that  they  would  ransom  him,  if  I 
were  to  sell  him. 

Men  cannot  save  themselves:  the  work  of  salvation  must  be 
carried  on  in  them  by  the  Lord  alone:  hence,  it  is  not  to  be  won- 
dered at,  that  a  system  of  will-worship,  proceeding  upon  principles 
directly  opposite  to  the  Gospel,  should  be  accompanied  by  a  more 
intense  degree  of  moral  darkness;  whether  in  a  corrupt  Church,  or 
in  such  an  heretical  apostacy,  as  that  of  Mohammed. 

KERBELAY  MOWRWAREE. 

A  few  days  before  my  departure  from  Meshed,  I  made  the  ac- 
quaintance of  Kerbelay  Mowrwaree,  a  very  respectable  merchant, 
who  trades  to  Bokhara;  he  lived  at  Bokhara,  had  left  his  wife  there, 
and  was  then  himself  residing  at  Meshed.  Any  European,  who 
would  wish  to  go  to  Bokhara,  via  Meshed,  should  be  recommend- 
ed to  this  merchant. 

Jew  Nisim  came  to  meet  me  there;  he  has  been  at  Khiva,  As- 
trachan,  Capusta,  and  Leipsic,  to  which  places  he  frequently  goes, 
to  bring  Bibles  and  rabbinical  books  to  Meshed.  He  had  brought 
the  Hebrew  New  Testament,  in  which  the  name  of  Mr.  Macpher- 
son  was  written,  who  was  formerly  missionary  in  Astrachan,  and 
after  this  at  Alexandria  in  Egypt.  Nisim  is  a  complete  infidel  in 
sentiments:  at  Meshed  he  is  a  Mussulman,  and  a  Jew  at  Sarakhs, 
Khiva,  and  on  his  journeys  to  Europe.  He  gives  a  very  bad  ac- 
count of  the  Jews  of  Khiva,  which  account  I  heard  confirmed  all 
over  Toorkestaun;  they  are  traitors,  despisers  of  the  Law,  have 
Mussulman  concubines,  and  rob  foreign  Jews,  who  go  among  them. 
The  Jews  of  Khiva  are  called  Mamserim,  i.  e.  bastards,  even  by 
those  of  Bokhara,  as  Nisim  assures  me;  for  all  of  them  left  Bo- 
khara on  account  of  their  ill  conduct. 

A  conversation  about  the  divinity  of  our  Lord  Jesus  Christ  took 
place,  when  suddenly  one  of  the  Mullahs  exclaimed,  "There  is  no 
God!"  He  said  this,  in  order  to  provoke  me  to  an  argument  about 
it;  but  I  replied,  "The  fool  saith  in  his  heart,  there  is  no  God." 

Kerbelay  Mowrwaree  then  said  to  me,  "You  are  now  my  friend, 
and  have  eaten  bread  and  salt  with  me;  let  me  therefore  advise  you 
not  to  go  to  Bokhara;  for  at  Bokhara  they  are  Haram  Zadah,  (Sons 
of  bastards,)  who  are  capable  of  killing  you."  I  replied,  "When 
people  advised  Paul  not  to  go  to  Jerusalem,  he  replied,  that  he  was 


Persia.— 1832.  109 

ready  to  die  at  Jerusalem."     My  friend  replied,  "Now  I  cannot 
answer  any  thing." 

COURT  OF  ABBAS  MIRZA  AT  MESHED. 

The  following  personages  have  accompanied  Abbas  Mirza  to 
Meshed. 

1.  Mirza  Abool  Kasem,  Kayem  Makaam  of  Abbas  Mirza;  he  is 
the  son  of  Mirza  Buzurk,  the  former  Kayem  Makaam  of  Abbas 
Mirza,  who  wrote  a  book  against  Henry  Martyn.  Mirza  Abool  Ka- 
sem is  considered  to  be  a  great  poet;  and  when  he  was  in  disgrace 
with  Abbas  Mirza,  and  not  employed  during  the  late  war  with. 
Russia,  he  wrote  a  satirical  poem,  in  which  he  said  of  the  Persian 
army: 

"They  faced  cucumbers, 

Like  Rustam; 

And  they  shewed,  like  Gorgeen,* 

Their  back 

To  the  Muscovites. "t 

2.  Mohammed  Hussein  Khan,  the  Ishk  Agase,  or  Master  of 
Ceremonies,  asked  me  if  I  could  tell  him,  whether  he  would  be- 
come exalted  in  dignity,  and  whether  his  life  would  be  prolonged. 
I  confessed  my  ignorance  as  to  these  matters,  but  told  him,  that  he 
would  he  highly  honoured  by  his  Prince  and  the  people,  if  he  act- 
ed justly  and  with  uprightness. 

3.  Mirza  Moosa  Khan,  Vizier,  very  much,  devoted  to  his  reli- 
gion. 

4.  Mirza  Sadek,  Nayebe  Vizier,  or  Vice  Vizier. 

5.  Yahyah  Khan,  Golam  Agase,  the  Master  of  the  Horses;  a 
most  immoral  person. 

6.  Mirza  Baba,  Hakeem  Bashee,  Chief  Physician:  he  has 
studied  medicine  in  London,  and  is  the  confidential  adviser  of  Ab- 
bas Mirza. 

7.  Mirza  Baker,  Monshee  Bashee,  Chief  Secretary  of  State;  and 
sixteen  other  gentlemen. 

ABBAS  MIRZA'S  SPEECH  TO  THE  TTJRKOMAUNS. 

The  deputies  of  the  Turkomauns  from  the  countries  around  the 
Caspian  sea,  and  those  of  Sarakhs  and  Khiva,  came  to  Meshed,  to 
promise  Abbas  Mirza,  that  they  would  desist  from  their  practice  of 
Tshapow  (plundering  expeditions).  They  were  standing  in  the 
court-yard,  opposite  to  the  window  of  the  room  in  which  Abbas 
Mirza  was  seated.  They  were  previously  dressed  with  the  Khe- 
lat,  or  robe  of  honour,  by  His  Royal  Highness,  consisting  of  a  pur- 
ple robe.  He  reminded  them,  that  there  were  many  Sunnees  in 
his  country,  especially  in  Aderbijan,  and  throughout  Persia,  who 
enjoyed  complete  protection  under  his  government,  and  none  of 

*  Gorgeen  is  a  famous  coward  among  the  Persians. 
t  Mirza  Abool  Kasem  has  since  been  put  to  death  by  the  present 
King  of  Persia— Mahmood. 
10 


110  Persia.— 1832. 

them  had  ever  been  made  slaves.  He  further  reminded  them,  that 
the  Sheah  believed  in  the  Koran  as  well  as  themselves,  and  per- 
formed their  pilgrimages  to  Mecca  and  Medina,  and  that  it  was 
therefore  very  unjust  of  the  King  of  Bokhara,  and  the  Khan  of  Khi- 
va, to  encourage  the  Turkomauns  to  make  slaves  of  the  Persians; 
that  he  (His  Royal  Highness)  had  the  best  understanding  with  the 
Sultan  of  Constantinople,  who  was  a  Sunnee,  with  the  Emperor 
of  Russia,  and  with  England;  therefore  he  would  first  send  Am- 
bassadors to  Bokhara  and  Khiva,  and  if  those  two  Chiefs  come  to 
his  terms,  well;  if  not,  he  will  bring  fire  and  sword  with  his  army 
to  both  places.  The  Turkomauns  on  their  side  promised  not  to 
enter  Khorossaun  any  more  for  the  purpose  of  making  slaves,  and 
agreed  to  receive  at  Sarakhs  one  of  the  agents  of  Abbas  Mirza,  who 
may  ascertain  whether  they  keep  their  word  or  not.  Whilst  they 
were  agreeing  to  these  points,  a  party  of  Turkomauns  came  to  the 
very  gate  of  Meshed,  and  carried  away  six  slaves.  Yahyah  Khan 
was  sent  after  them  with  horsemen,  and  accompanied  by  some  of 
the  Turkomaun  deputies,  wTho  led  Yahyah  Khan  on  purpose  an- 
other road,  so  that  they  did  not  meet  with  the  Turkomaun  party. 

CONDUCT  OF  THE  KHANS  OF  KHOROSSAUN  DURING  THE  PRESENCE  OF 
ABBAS  MIRZA. 

Yellantoosh  Khan  of  Nadir  Kelaat,  Mohammed  Khan  of  Tsho- 
laye,  and  several  other  Khans,  came  to  Meshed,  to  prove  their 
submission  to  Abbas  Mirza.  Mohammed  Ishak  Khan  Kerahe  of 
Torbad  Hydarea,  Resa  Koole  Khan  of  Cochan,  and  Nujuf  Ali 
Khan  of  Bujnurd,  wrote  that  they  would  come;  but  carried  on  at 
the  same  time,  (as  the  Jews,  who  had  good  information,  told  me,) 
a  secret  correspondence  with  the  Kings  of  Khiva  and  Bokhara. 
Assaad  Ullah  Khan  of  Burjund  wrote,  that  he  would  come,  as  did 
also  the  Khan  of  Tabas.  Mohammed  Takee  Khan  of  Toorsheesh 
openly  resisted,  but  his  fortress  was  taken,  and  he  himself  made 
prisoner. 

AMBASSADOR  TO  HERAUT. 

Abbas  Mirza  having  heard,  that  Shah  Kamran  of  Heraut  had 
written  to  the  Kings  of  Bokhara  and  Khiva,  persuading  them,  that 
Abbas  Mirza  had  come  to  take  vengeance  on  all  the  Sunnees,  sent 
Mirza  Mohammed  Ali,  as  Ambassador  to  Heraut,  to  bring  Shah 
Kamran  to  terms.  Whilst  all  this  was  going  on,  I  prepared  for 
my 

DEPARTURE  FROM  MESHED. 

His  Royal  Highness  Abbas  Mirza  sent  for  the  sixteen  deputies 
of  the  Turkomauns  from  Sarakhs,  and  desired  them  to  give  their 
signatures,  by  which  they  would  be  pledged  to  bring  me  safely  to 
Bokhara,  by  the  way  of  Sarakhs;  which  signature  they  gave.  It 
is  very  remarkable  that  semi-barbarous  nations  have  a  great  super- 
stition respecting  signatures;  they  believe,  that  having  once  given 
their  word  in  writing,  they  have  consigned  a  certain  magic  power 
to  that  person  in  whose  possession  it  is. 


Persia.— 1382.  Ill 

This  belief  is  current  among  Jews,  Mohammedans,  Guebres, 
Hindoos,  and  many  of  the  Oriental  Christians;  and  therefore  I  was 
frequently  accused  by  the  Jews  of  Jerusalem,  and  even  lately  by  a 
Jew  at  Malta,  of  having  desired  their  signatures,  for  the  purpose  of 
making  them  Christians. 

As  it  was,  the  Turkomauns  stroked  their  beards,  gave  their  sig- 
natures, and  promised  His  Royal  Highness  to  bring  me  safely  to 
Bokhara. 

Capt.  Shee,  Mirza  Baba,  and  the  five  English  Serjeants,  accom- 
panied me  out  of  the  town  of  Meshed.  I  was  also  escorted  by 
Goolitsh  Mohammed  Khan,  a  Turkomaun  of  the  Yamoot  tribe, 
who  was  sent  by  Abbas  Mirza  to  Sarakhs,  for  the  purpose  of  ob- 
serving the  movements  of  the  Turkomauns  there.  I  left  Meshed 
on  January  29. 

We  arrived  that  evening  at  Goskoon,*  belonging  to  Doost  Mo- 
hammed Khan  Timoore;  sixteen  miles  from  Meshed. 

Jan.  30. — We  slept  near  a  village,  called  Mastroon,  32  English 
miles  from  the  former  place. 

Jan.  31. — WTe  passed  a  fort  belonging  to  Khorossaun,  called 
Karawl,  which  means  'Guard;' for  a  guard  of  observation  is  placed 
there,  to  watch  the  movements  of  the  Turkomauns.  Here  is  the 
boundary  of  Khorossaun. 

In  the  evening  we  slept  in  an  open  field,  with  shepherds  from 
Sarakhs.  Here  I  met  with  the  first  Guzl-Bashf  slave,  who  kept 
the  flock  of  one  of  the  Turkomaun  families  of  Sarakhs;  he  was 
born  at  Burjund. 

February  1. — Arrived  at  Sarakhs  in  Toorkestaun. 

HISTORICAL  ACCOUNT  OF  SARAKHS. 

Before  I  begin  to  speak  of  my  reception  at  Sarakhs,  I  must  give 
a  short  sketch  of  the  sayings  of  the  Turkomauns  there,  respecting 
the  origin  of  Sarakhs.  They  relate  that  Adam,  who  had  lived  his 
last  days  at  Balkh,  came  every  day  from  Balkh  to  this  place,  for 
the  purpose  of  sowing  seed;  and  sowing  is  in  Arabic,  zara;  hence 
the  name  of  Zaraghs:  but  others  give  a  more  reasonable  derivation 
of  the  name  of  Sarakhs:  they  derive  it  from  the  Arabic  sarak,  to 
steal;  for  it  is  the  centre  of  stealing  slaves,  from  the  Guzl-Bash  and 
Russians. 

SITUATION  AND  DESCRIPTION  OF  SARAKHS. 

Coming  from  Khorossaun  to  Sarakhs,  about  4  miles  from  the 
latter  place,  a  river  must  be  crossed,  over  which  a  bridge  is  built. 
On  the  east  of  Sarakhs,  an  old  ruined  fort,  called  Kalaa,  is  observ- 
able, in  which  there  is  only  one  cannon  to  be  found,  of  which  the 
Turkomauns  do  not  understand  the  use.     Near  this  fort,  the  reed- 

*  This  place  is  partly  inhabited  by  Sheah,  partly  by  Sunnee;  but 
both  were  in  good  understanding  with  the  Turkomauns,  before  the 
arrival  of  Abbas  Mirza  in  Khorossaun. 

t  The  Persians  are  generally  so  called  by  the  Turkomauns;  the 
word  signifies  'Red  head.' 


112  Toorkestaun.— 1832. 

tents  of  the  Turkomauns  are  pitched,  which  they  can  remove  to 
any  part  of  the  desert.  There  are  at  Sarakhs  nine  small  Rood- 
Khoone,  or  beds  of  rivers,  and  near  every  one  of  these,  200  fami- 
lies of  Turkomauns  are  residing,  so  that  there  are  1800  families  of 
Turkomauns:  say,  Turkomauns,  1800;  Timoore,  partly  Sheah,  and 
partly  connected  with  the  Turkomauns  in  slave  trade,  100;  Haza- 
rah,  200:  Gulz-Bash  slaves,  200  families,  or  1000  souls;  and  two 
Russian  slaves  with  their  families.  One  of  those  Russian  slaves 
is  90  years  of  age,  and  was  taken  on  his  way  to  Bokhara,  fifty 
years  ago.  Yellantoosh  Khan  of  Nadir  Kelaat,  one  day  in  unison 
with  Resa  Koole  Khan  of  Cochan,  went  with  an  army  of  Khoros- 
saun  people  to  Sarakhs,  for  the  purpose  of  taking  possession  of  it; 
they  crossed  the  river  safely,  and  on  their  arrival  at  Sarakhs,  found 
several  horses  and  camels,  which  the  Turkomauns  were  not  able 
to  take  with  them  on  their  flight  through  the  desert.  Yellantoosh 
Khan  and  Resa  Koole  Khan  intended  to  return  with  their  spoil  to 
Khorossaun,  when  they  found  the  bridge  by  which  they  had  pass- 
ed the  river,  broken  down;  and  at  the  same  moment,  the  Turko- 
mauns coming  up  on  horseback,  massacreed  the  Khorossaun  army. 
Resa  Koole  Khan  saved  himself  by  swimming,  but  Yellantoosh 
Khan  was  made  prisoner,  and  was  obliged  to  restore  60  Turko- 
mauns, which  he  had  kept  as  prisonerseat  Nadir  Kelaat,  beside  sur- 
rendering all  the  horses  he  had  taken  from  the  Turkomauns,  and 
paying  a  great  sum  of  money  for  his  ransom. 

Before  we  entered  the  camp  of  Sarakhs,  (for  it  cannot  be  called 
a  city)  we  perceived  suddenly  about  10  Turkomauns  coming  to 
meet  us:  they  were  of  Sarakhs.  Goolitsh  Mohammed  Khan  went 
to  them;  they  put  mutually  their  hands  together,  and  exclaimed, 
"Amman,"  Safety! 

Bailee,  one  of  the  Aga  Sakal,  or  Lords  with  the  white  beards* 
came  out,  and  brought  us  to  his  tents:  and  thus  we  were  the  Meh- 
moon,  i.  e.  Guests,  of  one  of  the  Turkomauns;  and  as  soon  as  one  is 
declared  Mehmoon  of  one  of  the  Turkomauns,  there  is  no  longer 
any  danger  in  travelling  among  them.  All  the  Aga  Sakal,  or  Lords 
of  the  beards,  came  to  see  me;  for  I  had  been  strongly  recommend- 
ed to  them  by  Abbas  Mirza:  they  promised  me  their  assistance  in 
going  to  Bokhara.  Many  of  the  Turkomauns  at  Sarakhs,  who  had 
seen  me,  when  in  slavery  at  Torbad,  came  out  to  welcome  me. 

JEWS  AT  SAKAKHS. 

Before  I  speak  more  in  detail  of  the  Turkomauns,  I  must  be  al- 
lowed to  speak  of  the  state  of  the  Jews  at  Sarakhs;  since  both 
there  and  elsewhere,  they  have  been  the  chief  object  and  motive 
of  my  pilgrimage  in  these  deserts,  and  of  my  wanderings  in  the 
waste  howling  wilderness  of  Toorkestaun:  for  the  purpose  of  re- 
minding thee,  my  brother,  of  the  promises  given  to  our  ancestors, 

*  Aga  Sakal,  i.  e.  Lords  with  the  white  beard;  these  are  the  only 
superiors  whom  the  Turkomauns  admit,  i.  e.  their  Elders.  In  the 
Persian  tongue  they  are  called  either  Ked  Khoda,  or  Reesh  Safeed, 
i.  e.  White  beard,  which  title  is  the  same  as  the  Arabic  Sheikh. 


Toorkestaun.— 1832.  113 

and  of  the  expectations,  which  thou  hast  still  a  right  to  cherish; 
for  the  purpose  of  reminding  thee  of  days  of  old,  of  those  days, 
when  Jehovah,  He,  even  He,  carried  thee  on  eagles'  wings;  when 
fire  from  heaven  kindled  the  sacrifices  upon  thine  altar,  a  sweet 
smelling  savour  unto  the  Lord,  in  thy  beautiful  Temple;  and  for 
the  purpose  of  proclaiming  to  thee  that  Temple,  which  was  broken 
down,  and  in  three  days  built  up  again;  of  proclaiming  to  thee  that 
Child  of  Jerusalem,  that  Rightful  Heir  to  David's  throne,  who  was 
rejected  by  his  Mother,  and  harshly  treated  in  the  house  of  his 
Brethren;  on  which  account  Jerusalem,  his  Mother  according  to  the 
flesh,  became  a  widow,  and  his  brethren  fugitives  and  vagabonds 
on  earth;  and  chiefly  for  the  purpose  of  proclaiming  to  thee,  poor 
Israel:  "Behold,  thy  King  comes,  and  his  reward  is  with  him!" 
These  being  my  feelings,  let  me  first  speak  about  my  brethren. 
There  are  eighty  Jews  from  Meshed,  who  live  here  undisturbed 
by  the  Turkomauns.  They  came  for  two  reasons:  for  the  purpose 
of  carrying  on  their  trade  with  the  Turkomauns;  and,  because  on 
account  of  the  oppression  which  they  frequently  suffered  at  Me- 
shed, some  turned  Mussulmans;  but  among  the  Turkomauns  they 
are  allowed  to  practise  their  religion  openly.  Every  Jew  is  de- 
clared the  Mehmoon  of  one  of  the  Aga  Sakal:  if  something  is  stolen 
from  a  Jew,  his  host  traces  the  footsteps  of  the  thief  and  brings  back 
the  stolen  property.  When  on  a  Sabbath  day  a  Turkomaun  enters 
the  house  of  a  Jew,  the  Jew  tells  him,  "We  have  our  Sabbath," 
and  the  Turkomaun  leaves  the  room  instantly.  I  took  up  my 
abode  with  one  of  the  Jews;  Mullah  Yakoob,  Mullah  Michael, 
Mullah  Ishak,  and  many  others  called  on  me.  I  expounded  to 
them  Isaiah  liii.,  Zachariah  xii.,  Daniel  ix.,  Psalm  ex.  They  list- 
ened with  intense  interest;  and  I  hope  that  Mullah  Yakoob  and 
Mullah  Michael  are  sincere  believers  in  Jesus  Christ.  My  preach- 
ing that  Jesus  Christ  died  for  our  sins,  brought  tears  from  the  eyes 
of  the  amiable  Mullah  Yakoob.  Before  this,  he  spent  his  nights 
in  reading  Hafiz.     I  may  say  that  he  believed  my  preaching. 

JOSEPH  HASSEED,  OR  JOSEPH  THE  PIOUS. 

The  Jews  of  Sarakhs  related  to  me  the  history  of  a  singular 
Jew,  who  lives  at  Talkhtoon,  in  the  territory  of  Mowr  or  Merve, 
among  the  Turkomauns.  "Joseph  Hasseed,  or  Joseph  the  Pious, 
a  Jew  from  Meshed,  has  retired  from  the  world,  and  lives  in  a 
house  with  a  Turkomaun  Priest,  (who  has  the  title  of  Khaleefa 
of  Talkhtoon)  where  he  spends  his  time  in  reading  the  Bible  in 
the  Hebrew  tongue,  and  in  meditating  on  the  works  of  God,  and 
in  prayer.  His  head  is  continually  bowed  to  the  ground;  no  word 
of  disputation  is  heard  from  him,  no  word  of  contention  with  his 
brethren,  no  lie,  no  profane  word;  his  teaching  is,  to  love  all  man- 
kind, and  even  to  love  our  enemies.  After  having  read  the  Bible 
for  many  years,  he  has  given  up  the  reading  of  it,  and  meditates 
on  its  holy  contents,  and  prays  to  God,  in  unison  with  the  Mussul- 
man Khaleefa,  for  higher  light  from  above.  He  is  surrounded  by 
disciples,  who  follow  his  steps.  He  trades  only  as  far  as  is  ne- 
10* 


114  Toorkestaun.— 1832. 

cessary  for  his  maintenance.  No  smile  is  seen  on  his  countenance, 
nor  tear  on  account  of  the  death  of  his  friends.  Saul,  a  Jew  at 
Sarakhs,  a  young  man  of  angelic  countenance,  was  his  disciple. 
Saul  became  sick;  at  his  dying  hour,  angels,  it  is  said,  came  near 
his  bed,  who  were  singing  hymns  to  the  delight  of  those  that  were 
present;  while  white  horses  stood  ready  to  carry  the  soul  swiftly 
to  the  Garden  of  Eden.  Saul  looked  at  his  surrounding  friends, 
smiled,  pointed  with  his  hand  toward  heaven,  and  gave  up  the 
ghost.  Joseph  of  Talkhtoon  was  so  united  in  spirit  with  his  dis- 
ciple Saul  of  Sarakhs,  that  he  announced  it  to  his  people  at  Talkh- 
toon, and  said,  'Brother  Saul,  thy  love  to  me  was  wonderful.'  " 

The  Khaleefa,  a  Turkomaun  Priest,  who  resides  with  him, 
preaches  to  his  Turkomaun  brethren  against  their  system  of  plun- 
dering the  caravans,  and  does  not  accept  from  them  the  usual  vow 
promised  after  their  success  in  Foray  or  Tshapow. 

Feb.  11. — Mullah  Baba,  the  Jew  of  Sarakhs,  who  was  made 
Khan  of  the  Jews  by  Allah  Kolle  Khan,  King  of  Khiva,  asked 
me  to-day  with  great  seriousness,  whether  I  was  not  the  Prince 
Royal  of  England;  for  the  rumour  among  the  Turkomauns  was 
going  abcut,  that  I  was  sent  by  my  Royal  father  to  this  country, 
to  watch  the  movements  of  the  Russians;  for  they  had  seen  me 
sitting  in  the  room  of  Abbas  Mirza,  with  my  legs  stretched  out, 
and  Abbas  Mirza  was  talking  with  me  in  the  most  familiar  man- 
ner. 

The  Jews  assembled  in  my  room,  and  sang  the  following  hymn, 
by  which  it  appears,  that  the  love  of  their  Messiah  has  accompa- 
nied my  brethren  to  the  deserts  of  Toorkestaun.  Oh!  that  love 
for  the  real  King  of  Jerusalem  may  soon  be  awakened  among  them, 
— the  love  of  Jesus  Christ! 

HYMN  OF  THE  JEWS  AT  SARAKHS. 

The  King  our  Messiah  shall  come; 

The  Mighty  One  of  the  Mighty  is  He! 

The  King  our  Messiah  shall  come; 

The  Blessed  One  of  the  Blessed  is  He! 

The  King  our  Messiah  shall  come; 

The  Great  One  of  the  Great  is  He! 

The  King  our  Messiah  shall  come; 

The  Distinguished  one  of  the  Distinguished  is  He! 

The  King  our  Messiah  shall  come; 

The  Glorious  One  of  the  Glorious  is  He! 

The  King  our  Messiah  shall  come; 

The  Sweet  One  of  the  Sweet  is  He! 

The  King  our  Messiah  shall  come; 

The  Most  Pitiful  of  the  Pitiful  is  He!  etc. 

Whilst  this  hymn  was  sung,  the  Turkomauns  stood  near  the 
room  with  their  hands  folded  together,  as  they  do  in  the  mosque; 
and  after  every  stanza,  they  stroked  their  beards,  observing  the 
vlwliyan,  i.  e.  Holy  man  from  England,  sings  holy  hymns  with  the 
Jews;  for  I  sang  it  with  them. 


Toorkestaun.— 1832.  115 

The  Jews  of  Sarakhs  and  Khiva  are  suspected  by  the  Persians 
of  assisting-  the  Turkomauns  in  getting  slaves. 

Doctor  Milman's  questions  respecting  the  Malabar  Jews,  induce 
me  to  make  the  following  general  remarks,  respecting  the  Jews  of 
Toorkestaun,  which  are  chiefly  applicable  to  the  Trans-Oxonian 
Jews.  They  have  no  other  writings  except  those  which  the  Jews 
in  Europe  are  possessed  of.  The  Jews  of  Meshed  have  in  their  own 
characters  the  poems  of  Hafiz,  Youssuf  and  Soleikha,  and  some  of 
the  Persian  poems.  All  their  books  come  from  Leghorn,  Poland, 
(where  they  have  a  press  at  which  their  Talmud  has  been  printed,) 
Wilna,  Sklov,  and  other  places  of  Europe,  by  way  of  Makariev, 
Orenburg,  Cassan  and  Astrachan.  They  have  the  common  tradi- 
tion about  the  Sabbathical  river;*  but  the  Jewish  Sooffees  of  Me- 
shed disbelieve  it.  The  Talmud  is  scarce  at  Meshed  and  Torbad, 
and  is  not  to  be  found  at  all  among  the  Jews  of  Sarakhs,  Mowr, 
Maimona  and  Ankhoy;  while,  from  reasons  which  I  shall  explain 
hereafter,  it  is  frequently  to  be  found  at  Bokhara.  They  do  not 
know  the  Apocryphal  books  of  the  Maccabees,  Tobit,  &c.  as  they 
exist  among  the  Christians;  but  they  are  acquainted  with  their 
history,  by  their  rabbinical  writings.  They  have  very  fine  syna- 
gogues at  Meshed,  from  the  time  of  Nadir  Shah.  Their  hierarchy 
consists  of  p'or-o  Priests;  c^V?  Levites;  ou:n  Rabbies;  cu-h 
Vice  Rabbies;  D">N^Sy  Princes;  DnnSo  Teachers.  Only  their  Rab- 
bies speak  pure  Hebrew.  They  keep  themselves  entirely  seclud- 
ed from  their  neighbours,  and  never  intermarry  with  them: 
the  Jews  of  Meshed  do  not  even  intermarry  with  those  of  Yazd, 
on  account  of  the  bad  character  of  the  latter.  The  Jews  of  Me- 
shed, Toorkestaun  and  Khorossaun,  have  no  intercourse  with  those 
of  Ispahan  and  Teheraun,  nor  with  those  of  Europe.  They  have 
no  hatred  towards  Jesus  Christ;  which  makes  me  suspect  their 
being  of  the  Ten  Tribes,  who  had  no  share  in  the  crucifixion  of 
our  Lord. 

All  the  Jews  of  Toorkestaun  assert,  that  the  Turkomauns  are 
the  descendants  of  Togarmah,  one  of  the  sons  of  Gomer,  men- 
tioned in  Genesis  x.  3;  and  the  Turkomauns  are  called  by  the 
Jews  Togarmah,  or  Garmah.  The  Turkomauns  themselves  say, 
that  they  are  descendants  of  Garaman  and  Yalawatsh.-f 

The  following  is  a  list  of  the  names  of  the  tribes  of  Turks, 
from  Bokhara  and  Khiva  to  Chinese  Tartary;  I  insert  it  here  for 
the  use  of  Historians  or  Philologists.  The  Turkomauns  are  a 
branch  of  the  Turk. 

Mankid,  of  which  tribe  the  King  of  Bokhara  is  descended. 
Neyman.     Seray.     Burkut.     Bahareen.     Yamoo.     Yaboo.     Sa- 

*  This  tradition  is  related  in  another  part  of  the  journal. 

t  Who  is  not  struck  with  the  resemblance  of  Garaman  and  Ger- 
man? And  beside  this,  Germany  is  called  by  the  Jews  Ashkenaz. 
who  was  the  brother  of  Togarmah;  and  one  cannot  but  be  struck 
with  the  resemblance  between  the  German  and  Turkomaun  coun- 
tenances, especially  of  the  women. 


116  Toorkestaun.— 1832. 

rekh.  Khetay.  Kaiakejak.  Khetay  Kejak.*  Karakalpak, 
Jomojoole.  Kyjele.  Daas.  Kenekas.  Konghorat.  Korama. 
Manaas.  Barlaas.  Dorman.  Semees.  Lakay.  Kesemeer. 
Kadaghan.  Metan.  Karaghle.  Sonk.  Tshosman.  Mink. 
Xoos.  Kirk.  Ajamyle.  Karatakmyle.  Jakhalwyle.  Yaflak. 
Karakoyle.  Jelekar.  Maseet.  Tamah.  Galetshee.  Kantshek- 
hale.  Jojele.  Kashtakmale.  Batshegah.  Ooak.  Karatak- 
male.  Molaghale.  Balkhale.  Toorkmaun.  Keat.  Jelayer. 
Tekka.  Yamoot.  Karlogh.  0]mas.  Olam.  Karataghle. 
Aghtaghle.  Kalmak  (Calmook).  Kasaac  (Cosas).  Metanle. 
Manas.  Karakonghrat.  Kara-Symis.  Akhsenis.  Kirgees 
(Girgees).  Ghaze-Aghlee.  Salor  (who  had  two  sons,  Garman 
and  Yalawatsh).  The  Turkomauns  of  Sarakhs  are  of  the  tribe  of 
Salor,  and  these  are  their  names:  Yatshe.  Bagash.  Toora  Ti- 
moor.  Bokhara.  Bashartsha.  Doos,  (corresponds  with  Duisco.) 
Karaktsha-Aga.  Arslam  Bolook.  Yakoob.  Sakar.  Ajab. 
Moosa.  Ismael.  Yeika.  Alam.  Jolam.  Artoo-Khoja.  Sa- 
kar. Beyk-Bolook.  Telemen.  Arwan-Mink.  To  all  these  tribes 
they  prefix  the  word  tarah,  i.  e.  tribe.]"  Joomaj-Mink.  Taase- 
Boyle.  Tashgasyar.  Kaltatay.  Koshtagmale.  Katakolagh. 
Akoyrog. 

FORM  OF  GOVERNMENT  AT  SARAKHS. 

The  Turkomauns  of  Sarakhs  have  no  Chief,  properly  so  called. 
Every  tribe  has  an  Aga  Sakal,  i.  e.  Lord  of  the  beard;  in  Persian 
they  are  simply  called  Reesh  Safeed,  i.  e.  white  beard.  If  a  dis- 
pute arises  among  them,  the  whole  tribe  of  the  respective  parties 
take  a  part  in  it,  and  the  matter  is  settled  by  the  Aga  Sakal;  not 
by  an  order  (Hokkam,)  but  by  Iltimas,  (Intercession,)  saying  to 
the  contending  parties,  '"Boys,  look  at  our  white  beards!"  How- 
ever they  give  some  presents,  sometimes  to  the  King  of  Khiva, 
and  sometimes  to  the  King  of  Bokhara,  and  now  to  Abbas  Mirza, 
just  as  it  suits  their  purpose;  for  which  they  receive  counter  pre- 
sents. They  are  mostly  afraid  of  the  King  of  Khiva.  Ask  a 
Turkomaun,  why  no  order  exists  among  them;  he  replies,  we  have 
no  King.  ("In  those  days  there  was  no  King  in  Israel, but  every 
man  did  that  which  was  right  in  his  own  eyes."  Judges  xvii.  6.) 
In  the  vast  Empire  of  Russia,  one  can  travel  with  safety,  and  in 
the  cities  and  villages  order  is  to  be  found;  for  monarchical  power, 
the  most  biblical,  is  established  there. 

A  Turkomaun  never  beats  his  child,  in  order  that  he  may  not 
lose  his  natural  courage;  he  never  divorces  his  wife;  and  he  has 
generally  only  one. 


The  Turkomauns  collected,  united,  and  marching  for  Tshapow 

*  Khetay  Kejak  is  Cochin  China. 

t  The  word  rrva  was  used  already  in  the  Bible  in  Genesis  xxv.  16, 
Numbers  xxxi.  10,  where  it  means  fold  of  the  Nomades,  a  village  of 
huts,  or  hordes. 


Toorkestaun.— 1832.  117 

(Foray)  in  the  field,  are  called  Al-Aman,  i.  e.  people,  to  whom 
the  prisoner  entrusts  his  safety.*  The  prisoner  who  is  taken  by 
the  Al-Aman,  and  who  is  called  Bandah,  i.  e.  Bound,  exclaims, 
the  moment  he  is  taken,  Safety! 

RULES  OF  PLUNDER. 

The  Turkomauns  get  every  year  a  Fetwa,  i.  e.  a  Decree,  or 
Bull,  from  the  Mullahs  of  Bokhara,  encouraging  them  to  make 
slaves  of  the  Guzl-Bash,  or  Persians,  in  order  that  their  children 
may  be  brought  up  as  "Four  Friends,"  i.  e.  as  followers  of  the 
four  friends  of  Mohammed,  Omar,  Aboo-Bekr,  Osman,  and  Ali; 
but  they  are  exhorted  not  to  make  slaves  of  the  Moosaee,  i.  e.  Jews, 
and  Ysaae,  i.  e.  Christians;  for  both  are  considered  to  be,  Posses- 
sors of  the  Book:  but  they  have  a  proverb:  an  "Al-Aman  on  horse- 
back does  not  know  his  own  father,"  and  therefore  it  happens  that 
they  frequently  take  Jews,  who  are  afterwards  released;  but  the 
Russians  are  never  set  at  liberty,  in  spite  of  their  being  Christians; 
it  even  happens  sometimes,  that  they  take  hold  of  the  Sunnee,  the 
followers  of  their  own  sect.  They  are  now  much  afraid  of  Abbas 
Mirza:  they  dig  wells  in  hidden  places  and  conceal  the  snow,  that 
they  may  have  an  asylum  in  case  of  his  coming  to  Sarakhs. 

Bailee,  an  Aga  Sakal,  called  upon  me,  and  made  me  acquainted 
with  some  of  his  sins.  It  cannot  escape  one's  observation,  that 
barbarians  are  never  displeased  at  being  reproved  for  their  vices; 
but  it  is  not  from  a  regard  for  the  preacher:  they  are  in  fact  so  ac- 
customed to  dishonourable  actions,  that  they  are  not  shocked  at 
hearing  themselves  styled  dishonourable:  a  thief  will  never  be  dis- 
pleased at  hearing  himself  called  a  thief;  besides  this,  their  religious 
notions  are  so  feeble,  that  they  do  not  so  soon  perceive,  that  one, 
preaching  to  them  Christ  crucified,  speaks  against  their  Koran.  I 
heard  several  of  the  Turkomauns  call  Jesus  the  son  of  God,  from 
his  having  had  no  human  father.  A  Missionary  may  therefore 
easily  be  deceived  by  believing,  that  he  has  gained  ground  by  con- 
vincing a  Turkomaun  that  Jesus  is  the  Son  of  God;  but  when  the 
Turkomaun  finds  out  that  the  expression  is  against  the  Koran,  he 
will  turn  against  him.  However,  a  straight  forward  conduct, 
reading  of  one's  book,  i.  e.  the  Bible,  performance  of  prayer,  de- 
monstrations of  pity  and  compassion,  will  effect  a  great  deal,  by 
God's  grace,  among  barbarians.  Be  not  a  stiff  gentleman,  if  you 
wish  to  gain  them  over. 

Feb.  3. — I  was  visited  by  a  good  many  Turkomauns,  Hazarah, 
and  Teemoree.  I  preached  to  them  the  Gospel,  and  exhorted 
them  to  desist  from  their  practice  of  making  slaves.  The  Teemoree 
promised  to  follow  my  advice,  and  so  they  did;  for  they  set  off  for 
Meshed,  to  take  service  in  the  army  of  Abbas  Mirza;  but  some  of 
the  Turkomauns  replied,  that  if  Tshapow  was  sin,  the  sin  would 
not  be  upon  their  necks,  but  upon  the  necks  of  the  Mullahs  of 

*  May  not  this  tend  to  shew  that  the  Germans  came  from  this 
countrv,  and  are  thence  called  Alleman] 


118  Toorkest  awn.— 1832. 

Bokhara,  who  encouraged  them  every  year  by  their  Fetw a.  Others 
remarked,  that  if  it  was  sin,  God  would  not  permit  it;  and  as  long 
as  they  were  capable  of  making  Foray,  it  was  an  indication  of  its 
being  the  will  of  God. 

One  of  the  Hazarah  besought  me  to  make  him  a  present  of  my 
Guzl-Bash  servant;  for  he  had  bought  a  horse  from  a  Turkomaun 
for  two  slaves;  one  slave  he  had  already  given,  so  that  he  is  still 
in  debt  for  one  more. 

OLD  COINS. 

The  Turkomauns  of  Sarakhs  and  Mowr  excavate  from  the  ground 
a  great  many  coins,  which  they  call  Poole  Guebre,  i.  e.  Money  of 
Guebres;  but  before  they  sell  it,  they  melt  it.  I  however  got  a  few 
by  means  of  the  Jews,  and  found  that  they  were  coins  from  the 
time  of  Sultan  Sanjaar. 

MARRIAGES  AMONG  THE  TURKOMAUNS. 

As  the  Turkomaun  women  go  about  unveiled,  the  men  marry  by 
choice.  This  is  carried  on  in  the  following  manner;  the  lover  and 
the  beloved  make  an  appointment  to  escape  together  to  the  house 
of  an  Aga  Sakal,  where  they  send  for  a  Mullah,  who  marries  them. 
The  parents  of  the  girl  look  about  for  their  daughter,  and  after  hav- 
ing found  her,  they  demand  her  of  the  Aga  Sakal;  the  Aga  Sakal 
protests  against  betraying  his  Mehmoon,  i.  e.  Guest;  the  seducer 
is  obliged  to  pay  a  sum  of  money,  and  the  girl  remains  his  wife. 

MODE  OF  WORSHIP  AMONG  THE  TURKOMAUNS. 

The  Turkomauns  of  Sarakhs  have  no  mosque;  every  one  of  them 
prays  alone,  either  in  the  field  or  in  his  tent;  they  assemble  twice 
every  year  in  the  desert,  and  perform  their  prayer;  once  on  the  first 
day  of  Ramasaun,  and  again  on  the  first  day  of  Bayraum. 

MULLAH  TATSH 

Is  the  Cadi  of  the  Turkomauns  at  Sarakhs;  a  very  good  Arabic 
scholar,  who  has  made  his  studies  at  Bokhara.  On  the  day  of  my 
arrival  at  Sarakhs,  he  sent  for  me,  letting  me  know,  that  the  Tur- 
komaun Sayd  Neyas,  of  the  Teere  (or  tribe)  Yatshe,  one  of 
the  Aga  Sakals  at  Sarakhs,  to  whom  I,  on  meeting  him  at  Tor- 
bad  Hydarea,  had  given  an  Arabic  Testament,  had  sent  it  here; 
and  that  he,  Mullah  Tatsh,  had  read  it  with  great  delight  and 
pleasure.  I  called  on  him  immediately,  and  he  shewed  me  the 
New  Testament.  He  asked  me  the  meaning  of  many  passages, 
and  the  object  of  my  travels;  many  Turkomauns  were  just  then 
with  him.  I  stated  openly  that  I  was  travelling  about  to  find  the 
lost  Ten  Tribes  of  Israel,  to  preach  the  Gospel  to  the  Jews,  and  to 
tell  the  Turkomauns  that  plunder  and  making  slaves  of  free  peo- 
ple was  sin.  He  turned  to  the  Turkomauns,  and  said,  "In  our 
Hadees  is  a  prophecy,  that  shortly  before  the  arrival  of  Mohde,  a 
man  shall  appear,  who  shall  exhort  the  nations  to  repentance:  Jo- 
seph Wolff  is  the  forerunner  of  Mohde." 

At  the  moment  I  was  with  him,  his  wife  died  at  the  birth  of  a 
child. 


Tuorkestaun.—l  832.  119 

SAHER  beyk,  and  beyk  nasar, 

Both  Aga  Sakals  of  the  Turkomauns,  called  on  me.  I  shewed 
them  my  firmaun  from  the  Sultan  of  Constantinople;  both  of  them 
kissed  the  seal  of  it,  saying,  "This  is  our  Khaleefa,  of  the  same 
religion  as  we  are;  whosoever  can  shew  such  a  paper,  has  nothing 
to  fear  among  the  Turkomauns." 

One  of  the  Turkomauns  called  on  me  immediately  after,  and  told 
me  that  he  had  dreamt  last  night,  that  I  had  arrived  safely  at 
Bokhara,  and  was  sitting  upon  a  throne  near  the  King  of  Bokhara, 
and  the  throne  was  adorned  with  burning  candles;  and  that  he  saw 
me  walking  in  the  streets  of  Bokhara,  accompanied  by  four  of  the 
King's  servants.  Many  Turkomauns  came  to  me,  and  desired  me 
to  pray  over  their  sick  relations  and  their  barren  wives,  which  I 
did  in  the  Persian  tongue. 

I  called  again  on  Mullah  Tatsh,  Cadi  of  the  Turkomauns,  and 
read  with  him  Matthew  xxiv.  and  Revelations  xiv.  and  as  his  wife 
had  died,  I  prayed  according  to  the  custom  of  the  Turkomauns; 
which  prayer  they  call  in  Arabic  Fatha,  i.  e.  opening  of  the  Ko- 
ran; but  I  prayed  the  Lord's  prayer. 

Feb.  7. — Mullah  Tatsh  called  on  me,  in  company  with  another 
Mullah  from  Bokhara;  after  taking  his  beard  between  his  teeth, 
and  pondering  over  something  very  gravely,  he  addressed  me  in 
the  following  manner:  "Youssuf  Wolff,  you  are  a  Mullah,  and  I 
am  a  Mullah;  and  every  one  likes  to  be  with  his  equal.  I  know 
that  you  have  experience  in  every  science:  I  want  therefore  a  great 
favour  of  you;  that  is,  to  make  by  witchcraft,  that  some  woman 
may  fall  in  love  with  me,  and  be  disposed  to  become  my  wife;  for 
you  know,  that  my  wife  died  at  the  moment  you  were  with  me." 
I  replied,  "I  cannot  procure  you  a  wife  by  witchcraft;  for  in  the 
first  instance,  I  do  not  understand  that  art;  and  secondly,  my  reli- 
gion does  not  permit  me  to  practise  it;  but  you  will  do  well  to 
marry  the  woman  who  was  seduced  by  Bailee,  that  you  may  be- 
come a  protector  to  her  child."  He  said  that  he  would  do  so.  Such 
advice  will  sound  awkward  in  the  ear  of  an  English  reader;  but 
he  must  take  into  consideration  the  difference  between  a  civilized 
nation,  and  the  barbarians  in  the  desert;  then  he  will  find  such 
advice  not  only  excusable,  but  proper. 

Many  Turkomauns  called  again,  and  desired  me  to  pray  over 
them;  which  I  did.  They  even  go  sometimes  to  the  Jew,  Joseph 
of  Talkhtoon,  and  desire  him  to  pray  over  them;  for,  as  there  are 
Protestants  who  sometimes  have  more  confidence  in  the  prayer  of 
some  Roman  Catholic  Priest,  or  Capuchin  Friar,  in  the  same  man- 
ner the  Turkomauns  confide  more  in  the  prayer  of  a  devout  Jew 
or  Christian;  especially  as  I  had  been  declared  to  be  the  forerun- 
ner of  Mohde  by  their  Mullahs. 

OSBEK. 

I  met  to-day  several  Osbeks  from  Bokhara;  they  have  very  small 
eyes,  and  are  the  proper  inhabitants  of  Bokhara  and  Khiva.    They 


120  Toorkestaun.— 1832. 

say,  that  the  meaning  of  Osbekis  is  this:  Os,  self,  and  Bek,  a  Lord; 
for  they  were  the  Lords  of  the  kingdoms  of  Khiva  and  Bokhara. 

In  order  to  give  my  readers  a  complete  idea  of  my  operations 
during  my  journey  through  Toorkestaun,  and  to  substantiate  my 
assertion,  that  I  always  professed  myself  to  be  a  believer  in  the 
Lord  Jesus  Christ,  I  insert  herewith  a  letter  which  I  wrote  to  Mir- 
za  Baba,  when  at  Sarakhs.  Mirza  Baba  is  well  known  in  Eng- 
land; he  is  Chief  Physician  (Hakeem  Bashee)  of  Abbas  Mirza, 
and  writes  and  reads  English. 

Sarakhs,  February  3,  1832. 
My  dear  Mirza  Baba, 

Though  I  have  already  written  to  you  a  letter  by  Bailee,  I  write 
to  you  another  by  the  Jew  Murad,  mentioning  to  you,  that  I  am 
well  treated  in  the  houses  of  the  Jews  at  Sarakhs,  and  have 
preached  to  them  the  Gospel  whole  nights.  They  wish  me  to  re- 
commend them  to  the  protection  of  Abbas  Mirza.  The  Turko- 
mauns  and  Hazarah  visit  me  frequently;  and  1  exhort  them  to  re- 
pentance for  having  carried  on  slavery;  I  had  a  long  conversation 
with  the  chief  Mullah  about  the  Gospel. 

I  beg  you  to  petition  His  Royal  Highness  in  my  name,  to  order 
Goolitsh  Mohammed  Khan  to  send  me  on  soon  to  Bokhara,  and  to 
recommend  me  to  Mirza  Husseyn  Khan  Sabzaware.  The  chief 
Mullah  of  the  Turkomauns  gives  me  letters  for  Bokhara,  and  he 
advised  me  to  request  Abbas  Mirza  to  give  me  letters  for  the  King 
of  Bokhara.  If  Abbas  Mirza  does  not  order  Goolitsh  Mohammed 
Khan  to  send  me  on  soon,  he  will  keep  me  a  long  time  to  obtain  a 
large  present:  I  gave  him  six  ducats,  and  he  was  not  satisfied.  I 
beg  that  you  will  get  me  recommended  to  the  merchants  of  Meshed, 
who  trade  to  Bokhara,  in  order  that  they  may  recommend  me  to 
the  caravans  which  go  to  Bokhara.  Mirza  Askeree  can  arrange 
this.  The  Turkomauns  pay  great  attention  to  my  preaching.  Sa- 
lam*  to  Mirza  Baker  and  Ali  Beyk.  You  will  do  me  a  great  fa- 
vour to  give  notice  of  my  operations  in  my  letters  to  Tabreez,  and 
write  to  Lady  Georgiana  Wolff,  Malta,  about  me.  I  learn  that 
Goolitsh  Mohammed  Khan  will  take  money  from  the  Jews  of  Sa- 
rakhs, which  would  render  not  only  him,  but  likewise  the  Prince 
unpopular  with  the  Jews  and  Turkomauns  of  Sarakhs.  Write  to 
me  soon.  Yours  truly, 

Joseph  Wolff. 

P.  S.  Get  a  Rakum  for  the  Jews  at  Sarakhs;  for  the  Jews  at 
Sarakhs  have  no  houses  there,  but  have  their  wives  and  children 
at  Meshed.  J.  W. 

CARAVANS  AT  SARAKHS. 

Caravans,  consisting  mostly  of  Turkomauns  with  slaves,  travel 
to  Khiva  through  an  immense  tract  of  desert  for  12  days,  finding 
water  only  every  four  days,  till  they  arrived  at  Orgauntsh.     In  the 

*  This  word  signifies  'Salutations.' 


Toorkestaun.— 1832.  121 

da}'  time,  the  wind  is  their  guide,  by  night  they  are  guided  by  the 
stars  of  heaven.  It  is  quite  a  mistake,  that  the  way  to  Khiva,  and 
the  staying  either  there  or  at  Orgauntsh  is  dangerous:  as  soon  as 
one  is  upon  the  territory  of  Allah  Kolle  Khan,  the  pious  King  of 
Orgauntsh,  nothing  is  to  be  feared.  The  Russians  perhaps  may 
now  be  in  danger;  for  the  rumour  is  current  in  Khiva,  that  the 
Russians  would  have  taken  that  place  long  ago,  had  the  English 
permitted  it. 

Caravans  also  travel  from  Sarakhs  to  Maimona  and  Heraut;  to 
both  which  places  they  go  in  five  days. 

Feb.  8. — The  Turkomauns  assembled  in  the  Bazaur,  and  had  the 
following  conversation.  One  began:  "We  ought  to  be  watchful, 
for  Abbas  Mirza  at  Meshed  does  not  sleep;  Youssuf  Wolff,  who 
is  now  here,  does  not  sleep;  many  say,  that  he  is  the  son  of  the 
King  of  England;  others  say,  that  he  is  the  foreruner  of  Mohde: 
whoever  he  is,  he  does  not  sleep;  therefore  we  ought  to  be  watch- 
ful." My  Jewish  servant,  whom  I  had  taken  at  Sarakhs,  reported 
to  me  this  conversation. 

CHARACTER  OF  ALLAH  KOLLE  KHAN,  KING  OF  KHIVA. 

Allah  Kolle  Khan,  King  of  Khiva,  is  a  warrior  and  a  divine, 
(Mullah.)  When  he  is  marching  towards  the  enemy,  14  Dervishes 
accompany  him,  who  exclaim  continually,  "Be  not  neglectful  of 
the  remembrance  of  God!"  He  marched  several  times  against  the 
King  of  Bokhara,  whose  great  enemy  he  is,  and  had  always  the 
advantage  over  him. 

The  Turkomauns  of  Mowr,  Tekka  and  Tajan,  who  had  paid  tri- 
bute to  the  King  of  Bokhara,  pay  it  now  to  the  King  of  Khiva;  for 
the  people  of  Khiva,  or,  as  they  are  called,  the  Orgauntshi,  are  a 
warlike  people;  but  the  man  of  Bokhara  is  effeminate.  The  peo- 
ple of  Mowr  had  been  obliged  to  receive  a  Governor  from  Khiva: 
but  one  day,  when  the  Governor  sent  from  Khiva,  ordered  one  of 
the  Turkomauns  to  be  flogged,  he  was  instantly  killed:  after  this 
they  sent  an  Elje,  i.  e.  Ambassador  to  Khiva,  begged  pardon,  and 
sent  double  tribute,  swearing  strict  obedience  in  future,  under  con- 
dition that  no  other  Governor  should  be  sent;  to  which  Allah  Kolle 
Khan  consented. 

An  Orgauntshi,  i.  e.  Turkomaun  from  Khiva,  called  on  me,  and 
said  that  Allah  Kolle  Khan  of  Orgauntsh  would  be  delighted  to 
have  a  letter  from  me,  stating  my  views  on  religion.  I  wrote  to 
him  a  letter  in  Persian,  informing  His  Majesty,  that  I  was  a  Jew 
from  England,  who  believes  that  Jesus  Christ  was  the  Son  of  God, 
that  he  died  for  our  sins,  rose  again,  and  went  to  heaven,  whence 
he  will  come  again  and  establish  his  throne  at  Jerusalem;  that  I 
was  now  going  to  Bokhara,  to  see  whether  the  Jews  there  are  of 
the  Ten  Tribes  of  Israel,  and  to  preach  to  them  the  tidings  of  sal- 
vation; and  that  I  hoped  to  come  to  Khiva,  and  to  argue  with  His 
Majesty.    I  sent  the  letter  by  a  Turkomaun  from  Orgauntsh. 

DEPARTURE  FROM  SARAKHS. 

Having  taken  a  Jew  from  Sarakhs  in  my  service,  I  desired  him 
11 


122  Toorhestaun.— 1832. 

to  make  arrangements  for  my  departure.  He  went  to  the  respect- 
able Jew,  Baba  Khan,  who  spoke  with  the  Aga  Sakals,  or  Lords 
of  the  beards,  of  the  different  tribes.  The  Aga  Sakals  assembled, 
and  agreed  to  send  me  with  Awaz,  one  of  the  Aga  Sakals:  he 
stroked  his  beard,  I  did  the  same,  and  we  put  our  hands  into  each 
other's;  and  after  having  promised  him  a  present  upon  my  arrival 
at  Bokhara,  I  set  out  with  him  on  February  13.  Two  Osbeks 
from  Karakol,  near  Bokhara,  who  had  bought  six  slaves,  joined  us 
on  the  road.  Saher  Beyk,*  the  most  respectable  Aga  of  Sarakhs, 
who  wishes  to  go  to  England,  to  get  a  present  from  the  Padishah^ 
(i.  e.  King,)  and  the  principal  Jews  accompanied  me  the  distance 
of  two  miles  from  Sarakhs.  Before  they  returned  to  Sarakhs,  they 
desired  me  to  bless  them,  which  I  did.  We  stroked  our  beards. 
Saher  Beyk  and  Baba  Khan,  the  Jew,  returned;  and  I  continued 
my  journey,  accompanied  by  Ishak,  my  Jew  servant,  and  one 
Guzl-Bash  servant  from  Meshed,  and  the  six  Guzl-Bash  slaves, 
three  of  whom  were  chained  together.  We  passed  through  the 
barren  desert  covered  with  snow.  The  caravans  generally  stop 
the  first  day  near  a  well;  but  Awaz,  having  secret  instructions 
from  the  Turkomauns,  did  not  go  with  me  near  it;  for  they  are  very 
jealous  of  showing  their  wells  to  strangers;  we  were  therefore 
taken  another  road.  We  observed  at  a  distance  thirty  Al-Aman 
on  horseback,  coming  from  Mowr  on  a  plundering  expedition  to 
Khorossaun;  for  since  those  of  Sarakhs  had  promised  Abbas  Mir- 
za  to  desist  from  Foray,  those  of  Mowr  continued  it.  Awaz  said 
to  me,  "Now  stop  here,  for  the  Turkomauns  are  Adam-Khoor, 
(Men  eaters;)  I  must  now  go  and  speak  with  the  Turkomauns." 
He  went  to  his  brethren,  and  said  to  them,  "I  have  under  my  pro- 
tection a  Jewish  Peer,  i.  e.  an  old  man,  from  Jerusalem,  with  his 
two  servants;  he  was  the  guest  of  the  Aga  Sakals  of  Sarakhs, 
and  of  Goosh-Bekee,  (i.  e.  Prime  Minister  of  the  King,)  of  Bo- 
khara; do  not  come  near  him,  lest  you  frighten  the  man;  for  he 
knows  that  the  Turkomauns  are  Adam-Khoor."  Without  saying 
one  word,  they  took  another  direction,  and  we  proceeded  on  our 
journey.  The  first  night  we  stretched  ourselves  upon  a  straw  mat, 
after  we  had  cleared  the  ground  a  little  from  the  snow;  we  burnt 
some  trees,  by  means  of  which  we  were  enabled  to  make  tea,  and 
warm  ourselves,  and  smoke  comfortably  our  gatyoon.  Late  in  the 
night,  an  Osbek,  in  the  service  of  the  Prime  Minister  of  the  King 
of  Bokhara,  came  on  horseback  from  Meshed,  to  which  place  he 
was  sent  by  his  master,  for  the  purpose  of  enquiring  into  the 

*  When  Saher  Beyk  learnt  that  I  had  given  six  Tomauns  to  Goo- 
litsh  Mohammed  Khan,  as  a  present  for  having  accompanied  me 
from  Meshed  to  Sarakhs,  he  observed:  "My  heart  burns  that  you 
should  squander  away  your  money  on  such  a  rascal  as  Goofitsh 
Mohammed  Khan;  the  next  time  I  shall  accompany  you  to  Bo- 
khara." When  I  asked  how  much  I  should  have  to  give  him,  he  re- 
plied, "My  clear  brother,  you  must  know  that  I  am  not  such  a  mean 
man  as  Goolitsh  Mohammed  Khan,  and  therefore  you  ought  to  give 
me  twice  as  much  as  you  gave  to  that  scoundrel." 


Toorkestaun.—l$32.  123 

strength  of  the  army  of  Abbas  Mirza;  he  said  to  Awaz,  my  Tur- 
komaun,  "This  is  Youssuf  Wolff,  the  Englishman,  who  argued 
with  the  Mullahs  at  Meshed."  My  Turkomaun  observed,  that  he 
must  not  make  a  noise  about  me  at  Mowr;  for  if  any  thing  should 
happen  to  me  on  the  road,  no  caravan  must  ever  appear  again  from 
Bokhara  at  Sarakhs.  He  promised  to  be  quiet  about  me  on  the 
road. 

Feb.  16. — We  arrived  among  the  wild  Turkomauns  at  Mowr, 
likewise  called  Merve.  It  was  very  odd  to  see  the  Turkomaun 
ladies  of  Merve  with  a  kind  of  ivory  horns,  as  their  head  orna- 
ments, such  as  the  females  of  the  Drooses  in  Mount  Lebanon 
wear.  They  saluted  us  kindly;  for  the  King  of  Khiva  had  given 
orders  to  the  Turkomauns  at  Mowr  to  receive  kindly  the  Awli- 
yaan,  i.  e.  Holy  man  of  England.  The  Turkomauns  of  Merve, 
or  Mowr,  live  in  four  different  camps,  several  miles  distant  from 
each  other:  viz.  Mowr,  or  Merve,  or  Akhal;  Tatshan,  which  cor- 
responds with  our  word  Dutch;  Tekka;  Talkhtoon. 

A  party  of  Turkomauns  were  just  going  to  one  of  their  priests, 
for  the  purpose  of  obtaining  his  blessing,  previous  to  their  going 
on  a  plundering  expedition.  They  then  recited  a  portion  of  the 
Koran,  called  on  the  name  of  God  and  the  Prophet,  stroked  their 
beards,  and  off  they  rode. 

The  Turkomauns  here,  derive  their  genealogy  from  Salor,  a  de- 
scendant of  Japhet.  Of  the  first  and  last  of  those  four  great  di- 
visions above  mentioned,  I  have  learnt  that  they  subdivide  them- 
selves as  follows.  1.  JLkhah  Sarog,  Bah  raj,  Khorossaunle,  Sohkte, 
Goltsha,  Ali  Shah,  Batang,  Kay-Ali,  Kale-Bash,  Kusel.  2. 
Talkhtoon.-  Ortoo  Khoja,  Alam,  Beyk-Bolook,  Jolom,  Aloo-Bolook. 
The  second  and  third  contain  the  following  subdivisions,  which  I 
am  not  able  to  assign  with  certainty.  3.  At  Tekka  and  Tatshan; 
Konkor,  Yoossoof,  Khar-Konkoor,  Sishmas,  Bakhshe,  Amaanshah, 
Saryase,  Koktsha,  Karamaat,  Borghaz,  Khoja,  Arok,  Karatsha, 
Kara,  Mojawr,  Tasheeakh.  Here  I  was  informed  likewise  about 
the  tribes  of  Turkomauns  residing  in  the  city  of  Orgauntsh,  which 
are  mixtively  of  the  former:  Yimr-Ali,  Yamoot,  Tshotoor,  Gog- 
Ian,  KaTakalbag,  Kheterle,  Alele. 

The  disciples  of  that  Jewish  Saint,  Joseph  of  Talkhtoon,  who 
follows  principles  similar  to  those  of  Madame  Guyon,  came  out 
to  meet  me  with  the  rest  of  the  Jews,  and  thanked  God  that  I  en- 
tered their  tents  in  peace,  to  speak  to  them  about  Jesus  of  Naza- 
reth; for  they  had  heard  of  me  by  Jews  of  Meshed  and  Sarakhs, 
and  that  I  had  given  New  Testaments  to  them.  Joseph  of  Talkh- 
toon is  engaged  with  the  Khaleefa  of  the  Turkomauns  in  prayer, 
for  obtaining  a  higher  light.  He  was  just  occupied  in  reading  a 
Persian  manuscript  on  Divine  love.  I  translated  to  them  several 
portions  of  the  New  Testament;  for  I  had  no  more  to  give  them. 
The  Jews  of  Mowr  believed  from  Ezechiel  xxxvii.  that  that  Pro- 
phet raised  the  dead.  I  gave  them  the  true  interpretation  of  it. 
They  observed,  "Mullah  Mohammed  Ali  at  Meshed  is  an  interests 


124  Toorkestaun.— 1832. 

ed  liar,*  but  you  speak  the  truth."  The  Jews  here  are,  as  was 
said  before,  from  Meshed;  but  they  reside  here  constantly.  A  few 
years  ago,  two  of  them  were  killed  by  Turkomauns;  but  Allah 
Kolle  Khan  of  Khiva  avenged  their  death. 

The  chief  Jews  here  are,  Mullah  Eliahu  Ben  Mullah  Daniel, 
Mullah  Michael  Ben  Mordecay,  Mullah  Ishak  Ben  Ahron  Masse, 
Mullah  Mordecay  Ben  Aga  Shelome,  David  Ben  Aga  Joone  Nis- 
sim.  I  preached  to  them  in  their  reed-cottages,  Jesus  Christ,  and 
him  crucified;  and  ransomed  an  old  Guzl-Bash  from  slavery  by 
means  of  a  Jew.  A  great  demand  for  New  Testaments  was 
made  by  them;  but  even  here,  infidelity  has  crept  in  among  the 
Jews,  who  are  more  fend  of  reading  Hafiz  than  the  Bible. 

I  wrote  the  following  letter  to  Mirza  Baba: 

"Under  the  protection  of  H.  R.  H.  Abbas  Mirza,  I  have  arrived 
safely  so  far,  where  I  am  in  the  tents  of  hospitable  and  kind  Jews, 
surrounded  by  Turkomauns;  and  to-morrow  morning  I  set  out  for 
Bokhara,  accompanied  by  the  principal  Turkomaun  of  Sarakhs, 
two  Osbeks,  and  one  Jew.  I  am  already  announced  to  both  the 
Kings  of  Bokhara  and  Khiva.  I  cannot  now  write  to  you  more, 
lest  my  letter,  by  its  bulk,  excite  suspicion  in  the  eyes  of  the  Turko- 
mauns, who  are  the  bearers  of  it.  I  have  preached  the  Gospel  fully 
to  the  Jews  and  Turkomauns  of  Mowr  and  Sarakhs:  the  latter  con- 
sider me  as  the  Forerunner  of  the  Saheb  Zemaan  (the  Lord  of  the 
age)." 

I  insert  here  the  following  letter  to  His  Royal  Highness  Abbas 
Mirza  himself,  as  the  best  answer  to  a  mistaken  statement  of  Lieut. 
Burnes,  asserting  that  I  had  travelled  about  as  a  Mohammedan 
pilgrim. 

Mowr,  in  Toorkestaun,  in  the  Territory  of  the  King  of  Khiva. 

February  16,  1832. 

I  arrived  last  night  at  Mowr.  Awaz-Aga,  who  accompanies  me 
to  Bokhara,  behaved  very  well.  Your  Royal  Highness  has  shewn 
me  such  great  kindness,  that  I  feel  it  to  be  my  duty  to  inform  your 
Royal  Highness,  that  on  my  return  to  Meshed  I  shall  be  accom- 
panied by  fifty  Turkomauns  and  Teemooree,  whom  I  have  con- 
vinced that  slave  making  is  sin;  and  they  will  come  with  me  to 
your  Royal  Highness,  and  take  service  in  the  army  of  your  Royal 
Highness.  The  Jews  of  Mowr  beg  me  to  mention  to  your  Royal 
Highness,  that  they  had  been  falsely  accused  by  the  people  of  Me- 
shed, of  having  taken  part  in  the  men-selling  of  the  Turkomauns; 
and  your  Royal  Highness  may  rest  assured,  that  that  report  is  a 
lie.  On  the  contrary,  they  gave  meat  and  money  to  the  unfortu- 
nate slaves.  As  the  report  of  my  Mission  to  the  Jews  already  reach- 
ed the  ears  of  the  King  of  Bokhara,  and  express  messengers  are 
gone  on  my  account,  from  the  agents  of  the  King  of  Bokhara,  to 
His  Majesty,  I  humbly  petition  your  Royal  Highness  to  recom- 

*  Mullah  Mohammed  Ali,  to  whom  the  Jews  of  Mowr  alluded, 
is  the  Sooffee,  whom  I  have  mentioned  as  the  teacher  of  SoofFeism 
anion?  the  Jews  of  Meshed. 


Toorkestaun.— 1832.  125 

mend  me  strongly  to  the  Kings  of  Bokhara  and  Khiva,  and  men- 
tion to  them  that  I  am  a  Missionary  to  the  Jews.  I  beg  your  Royal 
Highness  to  command  Mirza  Baba  to  send  a  copy  of  this  letter  to 
Lady  Georgiana. 

I  am,  Prince,  Your  most  dutiful  servant, 
Joseph  Wolff,  Missionary. 

My  letter  to  His  Royal  Highness  Abbas  Mirza  was  copied  by 
Mirza  Baba,  and  sent  off  to  Lady  Georgiana  with  a  letter  from 
Mirza  Baba  himself,  by  which  it  will  be  seen  still  more  clearly, 
that  it  was  known  by  Mussulmans  (for  Mirza  Baba  is  a  Mussul- 
man) as  well  as  by  the  Jews,  that  I  am  a  Missionary.  The  letter 
is  copied  verbatim. 

Meshed,  March  18,  1832. 
My  Lady, 
I  beg  to  have  the  honour  to  send  to  your  Ladyship,  by  the  de- 
sire of  His  Royal  Highness  Abbas  Mirza,  the  copy  of  a  letter  from 
His  Excellency  the  Rev.  Mr.  Joseph  Wolff,  and  am  happy  to 
state  that  His  Excellency  has  safely  reached  to  Bokhara,  and  is 
likely,  finding  the  roads  safe,  he  will  proceed  to  Khiva  and  Caubul, 
after  being  sometime  in  Bokhara.     With  your  Ladyship's  permis- 
sion I  will  do  myself  the  pleasure  to  inform  your  Ladyship  the 
news  I  shall  be  favoured  from  His  Excellency  in  future. 
Hoping  to  remain,  My  Lady, 

Your  Ladyship's  humble  servant, 
(Signed)  M.  Baba. 

The  Jews  observe  that  in  these  four  places,  Mowr,  Tekka,  Taj  an, 
and  Talkhtoon,  there  are  altogether  100,000  Turkomauns.  Every 
Turkomaun  is  in  possession  of  one  horse. 

HISTORY  OF  OMAR  KHAN,  SON  OF  THE  LATE  KING  HYDAR  OF  BOKHARA. 

Shah  Hydar  died  several  years  ago;  after  his  death  Omar  Khan 
took  possession  of  the  throne,  and  killed  the  rest  of  his  brothers, 
except  Behador,  the  son  of  a  slave-girl,  who  escaped  to  some  other 
place.  Goosh-Bekee,  the  present  Prime  Minister,  expelled  Omar 
Khah,  and  wrote  to  Behador  Khan,  that  he  should  come  and  take 
possession  of  the  throne.  He  killed  the  greater  part  of  his  rela- 
tions, and  was  contriving  to  kill  Omar  Khan;  when  suddenly  the 
news  reached  him,  that  Omar  Khan  had  been  killed,  and  solemnly 
buried.  But  Omar  was  not  dead;  his  mother  had  killed  a  slave  in 
his  stead,  and  sent  her  son  away  in  the  dress  of  a  Dervish.  Omar 
went  to  Mazaur,  to  perform  his  devotion  at  the  tomb  of  Shahe- 
Merdaun,  the  King  of  men,  i.  e.  Ali:  thence  he  went  to  Constanti- 
nople; and  whilst  I  was  at  Mowr,  he  appeared  at  Tekka,  where  he 
was  recognized  by  a  Mullah  of  Bokhara,  who  had  been  his  teacher 
in  former  times,  in  the  house  of  the  Turkomaun  Rasa  Tekka,  of 
the  tribe  Khora  Ahmed.  Omar  Khan  sent  off  immediately  an  ex- 
press to  Allah  Kolle  Khan,  desiring  him  to  assist  him  in  regaining 
the  throne  of  Bokhara. 

The  Jews  brought  me  to  their  respective  cottages,  into  which 
the  Turkomauns  came  to  see  the  Awliyaan,  arrived  from  a  distant 
11* 


126  Bokhara.— 1832. 

land.  It  is  a  current  belief  among  the  Jews  of  Mowr,  that  a  Jew, 
Simon  Ben  Shatakh,  had  assisted  Mohammed  in  compiling  the 
Koran. 

DEPARTURE  FROM  MOWR. 

After  having  given  the  blessing  to  my  Jewish  brethren,  and  to 
the  Turkomauns,  and  recited  Psalm  121,  according  to  the  custom 
of  the  Jews  here,  I  parted  from  my  kind  hosts,  and  continued  my 
journey  to  Bokhara,  in  company  of  my  two  servants,  a  Jew  and 
a  Guzl-Bash,  and  Awaz  the  Turkomaun,  the  two  Osbeks,  and  the  six 
slaves.  One  of  the  slave  boys  continually  lamented,  saying,  "The 
Al-Aman  have  taken  me,  poor,  poor  Guzl-Bash,  and  carry  me  to 
Orgauntsh  and  Bokhara!"  He  was  of  the  holy  city  of  Meshed; 
he  had  only  gone  out  of  the  gate  to  play,  and  the  Al-Aman  came, 
and  took  the  poor,  poor  Guzl-Bash,  and  carried  him  to  Orgauntsh 
and  Bokhara.  In  the  morning,  as  soon  as  the  poor  boy  opened 
his  eyes,  he  lamented,  "The  Al-Aman  have  taken  me,  poor,  poor 
Guzl-Bash,  and  carry  me  to  Orgauntsh,  and  Bokhara." 

I  was  struck  by  observing  some  of  the  slaves  from  Beloochistan 
calling  the  Turkomauns  Franke,  i.  e.  Franks,  or  Europeans. 

Thus  we  wandered  through  a  barren,  cold,  and  unkind  desert, 
drinking  snow,  and  making  tea  with  it,  all  the  way  to  Jehaar-Joo. 

ARRIVAL  AT  JEHAAR-JOO. 

Feb.  25. — We  arrived  at  Jehaar-Joo,  which  means  four  wells; 
for  there  are  four  wells  there.  It  is  a  city  of  a  considerable  popu- 
lation, belonging  to  the  King  of  Bokhara.  The  Governor  of  the 
place  is  a  Calmuc;  he  has  the  title  of  Emeer. 

There  were  arrived  in  the  Caravan-seray  several  Jews  from  Bo- 
khara; as  I  had  sent  on  before  my  Jewish  servant,  they  came  out 
to  meet  me,  and  took  me  to  their  rooms;  they  were  Mullah  Gaday, 
his  son,  and  several  others.  The  Governor  sent  his  men,  desiring 
me  to  tell  him  who  I  was,  and  at  the  same  time  giving  me  to  un- 
derstand, that  I  should  tell  the  truth;  for  he  was  obliged  to  report 
my  arrival  to  the  Goosh-Bekee,  i.  e.  Prime  Minister  of  the  King 
of  Bokhara.* 

I  sent  him  word,  that  I  was  a  Jew,  who  believes  in  Moses,  the 
Prophets,  and  Jesus;  and  that  I  came  to  this  country  with  letters 
for  Goosh-Bekee,  and  with  firmauns  from  the  Sultan  of  Constan- 
tinople: my  object  was  to  see  the  Jews  of  Bokhara  and  Balkh, 
and  speak  to  them  about  Jesus,  and  to  find  the  Ten  Tribes  of  Is- 
rael; that  I  was  an  English  subject,  and  a  Mehmoon  (Guest)  of 
Goosh-Bekee;  that  Goosh-Bekee  was  already  informed  of  my 
coming,  &c.  Rabbi  Gaday  informed  me,  that  the  old  Rabbis  of 
Bokhara  assert,  that  Balkh  and  Bokhara  were  the  Habor  and 
Halah  of  2  Kings  xvii.  6,  and  that  the  Ammoo,  called  likewise 
the  Gihoon  or  Oxus,  is  the  river  Gozan,  mentioned  in  the  same 

*  The  name  of  the  Goosh-Bekee  was  formerly  Hakeem  Beyk, 
i.  e.  Chief  Physician;  but  since  he  is  Kind's  Minister,  he  is  called 
Goosh-Bekee,  i.  e.  Ear  of  the  Lord  (King). 


Bokhara.— 1832.  127 

chapter;  that  the  Jews  of  Sabzawar  had  been  carried  by  some 
King  to  Samarcand,  Balkh  and  Bokhara.* 

Rabbi  or  Mullah  Gaday  told  me  the  following  fact.  A  Jew 
with  whom  he  had  a  quarrel,  went  to  a  wizard,  who  bewitched  his 
son,  so  that  he  dislikes  to  sleep  with  his  wife.  He  also  told  me, 
that  a  few  years  ago  a  New  Testament  had  been  sent  from  Oren- 
burg to  Bokhara.  Joseph  Mooghrebee,  or  Joseph  Maarabee,  as  the 
Jews  of  Bokhara  call  him,  ordered  it  to  be  burnt.  A  long  discus- 
sion took  place  between  us,  about  Jesus  being  the  Son  of  God, 
and  the  Messiah  promised  to  our  nation. 

Rabbi  Gaday  gave  me  different  information  about  the  state  of 
the  Jews  at  Bokhara;  which,  after  my  arrival  there,  I  found  to 
have  been  an  exact  statement.  He  tells  me,  that  the  Jews  of  Me- 
shed stand  in  bad  reputation  among  the  Jews  of  Bokhara,  on  ac- 
count of  spending  their  time  in  reading  Hafiz.  They  are  prohibit- 
ed at  Bokhara,  by  their  Rabbis,  to  learn  either  Persian  or  Arabic; 
and  if  any  one  were  to  know  how  to  write  or  read  either  language, 
he  would  be  obliged  to  become  a  Mussulman. 

Isaac  Ben  Aga  Shlome  could  read  Persian,  and  had  studied 
witchcraft;  for  which  reason  he  was  killed,  four  years  ago,  by 
order  of  Shah  Hydar;  for  he  was  suspected  of  having  bewitched 
the  Queen. 

Bokhara  being  called  the  strength  of  Islamism,  the  Jews,  al- 
though they  were  allowed  to  worship  in  their  old  synagogues,  are 
not  permitted  to  repair  them,  much  less  to  build  new  ones.  They 
are  obliged  to  wear  a  mark,  and  a  little  cap,  which  distinguish 
them  from  the  Mohammedans;  but  they  are  upon  the  whole  well 
treated  by  the  King.  Rabbi  Gaday  advised  me  to  go  to  the  fol- 
lowing Rabbis  on  my  arrival  at  Bokhara,  who,  as  he  expressed 
himself,  are  the  great  men  of  the  Congregation  of  Bokhara.  Rabbi 
Pinehas  the  elder,  chief  Rabbi.  Mullah  Moshe  Eliaboy,  Ahron 
Shohed.  Moshe  Cohen.  Mullah  Benjamin  Shohed.  Mullah 
Isaac  Fathe.  Mullah  Isaac  Melammed.  Mullah  Khoydad. 
Mullah  Isaac,  son  of  Mullah  Badal.  Mullah  Yehoodah  Ben 
Mullah  Halefda.  Mullah  Gaday  Ben  Joseph  Cohen  Calandar, 
(President  of  the  Jews).  Mullah  Matathia.  Mullah  Moshe 
Shahak.  Mullah  Moshe  Calandar.  Mullah  Moshe  Cosa.  Mul- 
lah Abraham  Hakham.  Mullah  Pinehas  Ben  Simha,  the  most 
learned  of  the  Jews  of  Bokhara. 

The  people  of  Jehaar-Joo  have  been  very  civil;  they  only  ob- 
jected to  my  not  wearing  a  mark  of  distinction,  as  they  might 
easily  have  the  misfortune  to  take  me  for  a  Mussulman,  and  give 
me  the  Salaam;  a  salutation  only  given  to  a  Mussulman;  which 
would  be  a  serious  matter  at  Bokhara,  the  (Kawate  Islaamed- 
Deen)  Strength  of  Islamism.    I  replied  that  I  was  the  Mehmoon 

*  This  was  before  and  in  the  time  of  Tshin°-is  Khan;  but  before 
this  time,  Jews  came  directly  to  Samarcand,  Bokhara  and  Balkh, 
during  the  captivity  of  Babylon;  as  I  ascertained  after  my  arrival 
at  Balkh. 


128  Bokhara.— 1832. 

of  Goosh-Bekee,  and  an  Englishman:   and  that  the  Sultan  of 
Constantinople  had  adopted  our  dress. 

DEPARTURE  FROM  JEHAAR-JOO. 

March  1. — We  left  Jehaar-Joo;  it  was  a  cold,  frosty  day,  the 
road  covered  with  snow.  At  a  little  distance  from  Jehaar-Joo,  we 
crossed  in  a  boat  the  Ammoo,  called  likewise  Gihoon,  Gen.  ii.  13; 
this  river  is  commonly  called  the  Oxus.  There  are  two  small 
boats  for  travellers. 

From  Jehaar-Joo  to  Bokhara,  we  found  on  our  road  many  small 
villages.  In  the  evening  we  arrived  at  Karakol,  28  English 
miles  from  Jehaar-Joo,  and  the  same  distance  from  Bokhara.  It 
may  contain,  like  Jehaar-Joo,  4000  inhabitants,  mostly  Osbeks. 

GOVERNOR  OF  KARAKOL. 

Ameer  Mohammed  Hussein  Khan,  formerly  a  Guzl-Bash  slave, 
gained  the  favour  of  Shah  Hydar,  and  was  exalted  to  the  dignity 
of  Emeer  and  Governor  of  Karakol.  He  is  a  mild  and  polite  per- 
son, and  very  friendly.  When  I  told  him  that  the  object  of 
my  travelling  was  to  enquire  into  the  state  of  the  Jews,  to  argue 
with  them  about  the  Gospel,  and  to  have  friendly  intercourse  with 
the  Mohammedans  at  Bokhara,  he  observed,  ''I  advise  you  not  to 
take  any  step  without  first  having  seen  the  Goosh-Bekee;  espe- 
cially be  cautious  with  the  Mullahs:  one  word  against  the  Moham- 
medan religion  may  rouse  the  Mullahs,  and  make  them  forget  that 
you  are  a  Mehmoon.  What  is  your  opinion  about  the  Mullahs 
issuing  Fetvva,  that  the  Turkornauns  should  make  slaves  of  the 
Guzl-Bash]"  I  replied,  "I  decidedly  disapprove  of  making  slaves 
of  a  free  people  as  the  Persians  are."  He  rejoined,  "Be  cautious 
at  Bokhara!"  He  then  told  me,  that  the  King  of  Bokhara  would  be 
glad  if  Abbas  Mirza  was  to  take  Orgauntsh;  for  the  King  of  Or- 
gauntsh  was  an  Haram  Zadah,  i.  e.  Son  of  a  whore.  He  then 
gave  orders  to  the  keeper  of  the  caravan-seray,  to  treat  me  kindly. 
I  drank  tea  with  him,  and  he  desired  me  to  write  a  prayer  (Daa), 
for  him;  which  I  wrote  in  Persian,  and  advised  him  to  read  it  daily. 
The  following  is  a  translation  of  it:  "Oh  Lord,  thou  who  hast  ex- 
alted me  to  my  present  dignity,  give  me  thy  grace,  in  order  that  I 
may  judge  my  people  with  equity;  and  give  me  the  light  of  truth, 
that  I  may  better  know  thy  will  and  command.     Amen." 

March  3. — I  left  Karakol;  but  as  the  Ammoo  was  frozen,  we  could 
not  cross  it  in  a  boat,  and  were  forced  to  make  a  circuit  of  eight 
English  miles  through  a  sandy  desert,  until  we  reached  a  bridge, 
which  enabled  us  to  pass  what  I  concluded  to  be  a  branch  of  the 
Oxus.  In  the  evening,  (blessed  be  thy  name,  Oh  Lord!)  in  the 
evening  time,  after  a  fatiguing  and  dangerous  journey  of  one  year, 
two  months  and  six  days,  since  I  left  Malta,  I  arrived  at  the  gate 
of  Bokhara;  cured  from  illness  in  Turkey  and  Armenia;  saved 
from  slavery  at  Torbad  Hydarea;  untouched,  and  even  protected 
by  the  wild  Turkornauns  of  Mowr,  Sarakhs  and  Tekka,  I  arrived 
safely  at  the  gates  of  Bokhara,  the  Kawate  Islaam  ed-Deen,  the 


Bokhara.— 1832.  129 

Strength  of  Islamism,  the  city  of  Afrasiab,*  the  supposed  Habor 
of  Scripture,  the  rival  and  supplantress  of  Samarcand,  the  place 
of  residency  of  Behador  Khan,  the  treasures  of  which  are  so 
celebrated,  that  they  are  mentioned  in  the  poems  of  Hafiz,  the 
asylum  of  the  Nogay,  the  Jew,  the  Girgise  and  the  Hindoo:  ]  arrived 
at  Bokhara,  the  city  of  Behador  Khan,  so  harshly  treated  in  former 
times  by  Tshingis  Khan,  and  then  again  by  Tamerlane:  I  arrived 
at  the  gates  of  Bokhara,  Hallelujah!  As  it  was  late  in  the  night, 
we  halted  at  the  house  of  an  Osbek  from  Orgauntsh,  who  treated 
us  hospitably.  I  asked  my  Turkomaun  several  questions  about 
Bokhara.  He  replied,  "Do  not  ask  such  questions  to-morrow 
morning  of  Goosh-Bekee." 

ENTRANCE  IN  THE  CITY  OF    BOKHARA. 

March  4. — I  sent  my  Turkomaun  into  the  town  to  ask  the  per- 
mission of  Goosh-Bekee  to  enter  the  town  of  Bokhara.  His  Excel- 
lency sent  a  horseman  forme,  and  I  entered  Bokhara  on  horseback, 
with  my  Hebrew  Bible  and  Greek  Testament  in  my  hand.  I  was 
first  brought  to  the  house  of  the  servant  of  the  Goosh-Bekee,  who 
received  me  very  kindly;  and  after  I  had  desired  him  to  make  me 
a  cup  of  tea,  he  made  me  tea  in  the  Mogul  style,  as  they  call  it,  i. 
e.  tea  with  salt,  instead  of  sugar.  A  comfortable  room  was  pre- 
pared for  me.  A  short  time  after,  Goosh-Bekee,  i.  e.  he  that  has 
the  'Ear  of  the  Lord,'  the  Prime  Minister  of  the  King,  sent  forme, 
desiring  me  to  come  to  him.  On  entering  his  room,  I  saw  him  sit- 
ting with  Ameer  Sharaaf,  the  chief  merchant  of  Bokhara;  both  of 
whom  knew  Mr.  Morecroft  and  his  party.  Goosh-Bekee  asked 
me  to  sit  down;  and  after  I  had  delivered  to  him  the  letters  of  in- 
troduction, from  the  chief  Mujtehed,  Mirza  Hadayat  Ullah,  and 
from  Mullah  Mohammed  Jawad  of  Burjund,  the  following  conver- 
sation took  place  in  the  presence  of  Ameer  Sharaaf. 

Goosh-Bekee.  Do  you  know  Morecroft] 

Myself.  I  only  know  him  by  reputation. 

G.  B.  Do  you  come  now  from  London] 

M.  From  Malta  and  Constantinople. 

G.  B.  Is  King  George  still  alive] 

31.  No,  but  William,  his  brother,  is  now  King. 

G.  B.  Did  you  hear  of  Morecroft's  death] 

M.  I  heard  of  it  at  Tabreez;  they  say  that  he  died  at  Balkh. 

G.  B.  No,  but  at  Ankhoy.     Why  did  you  come  to  this  country] 

31.  I  am  a  Jew,  who  believes  in  Jesus  Christ,  and  I  therefore  go 
about  the  world,  to  argue  with  the  Jews  about  the  truth  of  the 
Gospel.  I  have  on  this  account  been  three  times  at  Jerusalem, 
nine  times  in  Egypt,  and  twice  in  Persia;  and  having  learnt,  that 
Bokhara  and  Balkh  are  the  Habor  and  Halah  of  Scripture,  and  that 
many  Jews  were  here,  I  came  here  to  converse  with  them,  and  to 
see  the  Mullahs  of  the  Mussulmans;  and  then  I  shall  proceed  on 

*  The  learned  men  of  Bokhara  ascribe  the  foundation  of  this  city 
to  Afrasiab.  the  ignorant  people  to  Alexander  the  Great. 


130  Bokhara 1832. 

my  way  to  Cabool;  for  I  have  learned,  that  the  AfTghauns  believe 
themselves  to  be  descendants  of  the  Children  of  Israel. 

G.  B.  Do  you  know  Shoojah-Almulk,  and  Shah-Zemaan  at 
Loodianah? 

M.  I  had  never  been  in  India. 

G.  B.  How  has  the  dispute  between  the  Governor  General  of 
India  and  Runjud  Singh  ended? 

M.  I  know  nothing  about  it. 

G.  B.  Do  you  eat  our  meat? 

M.  Not  at  Bokhara,  for  two  reasons:  first,  because  you  eat  here 
horse  flesh;  and  next,  because  I  do  not  want  to  give  offence  to  the 
Jews  here,  with  whom  I  wish  to  converse.  (I  did  not  like  to  tell 
him  a  third  reason,  which  was,  that  I  was  warned  at  Meshed  not 
to  eat  with  the  Mussulmans  at  Bokhara,  telling  me  that  they  ad- 
minister poison  to  foreigners;  which  report,  however,  I  believe  to 
be  without  foundation;  for  after  all,  I  subsequently  very  frequently 
drank  tea  with  Goosh-Bekee.) 

After  this  conversation,  Goosh-Bekee  told  me  to  go  back  to  my 
lodgings,  and  remain  there,  until  he  had  spoken  with  the  Ameer 
Almoomeneen,  Prince  of  the  believers,  which  is  the  title  of  the 
King  of  Bokhara,  to  see  whether  he  would  permit  me  to  live  with 
the  Jews  of  Bokhara.  In  the  evening,  Rabbi  Pinehas,  and  a  great 
many  Jews  came  to  my  lodgings,  and  told  me,  that  after  I  had 
spoken  again  to  the  Prime  Minister,  and  heard  the  decree  of  the 
King,  they  would  take  me  to  their  house.  Rabbi  Pinehas  told  me, 
in  case  that  I  was  to  be  introduced  to  the  King,  I  should  stand  be- 
fore him  with  fear  and  trembling;  and  petition  him  to  allow  a  syna- 
gogue to  be  built,  or  to  repair  their  old  ones. 

March  5. — The  Ameer  Almoomeneen,  or  Prince  of  the  believers, 
which  is  the  title  of  the  King  of  Bokhara,  sent  to  me  one  of  his 
servants,  ordering  me  to  send  all  my  papers  for  his  perusal.  I  im- 
mediately complied  with  His  Majesty's  command. 

In  the  afternoon  Goosh-Bekee  sent  for  me;  he  asked  me  politely 
to  sit  down;  several  Jews  were  present,  among  whom  there  were 
Hakham  Eliahu  from  Bagdad,  and  Rabbi  Simha  Calandar*  of 
Bokhara.  I  observed  that  a  whispering  was  going  on  betweeh 
Ameer  Sharaaf  and  Hakham  Eliahu  of  Bagdad:  soon  after,  Goosn- 
Bekee  addressed  me. 

Goosh-Bekee.  I  must  tell  you,  that  you  have  a  great  resemblance 
to  Morecroft,  and  I  suspect  that  you  came  here  to  reclaim  his  pro- 
perty, of  which  we  are  not  in  possession. 

Myself.  Goosh-Bekee,  I  don't  tell  lies,  I  am  no  relation  of  More- 
croft, for  I  am  a  Jew  by  birth;  my  wife  is  no  Jewess;  her  name  is 
Lady  Georgiana,  the  daughter  of  a  Vizier,  who  was  a  greater  man 
than  you  are  here.     This  Bible  is  my  occupation. 

G.  B.  (to  the  Jews)  This  gentleman  believes  in  Jesus,  and  tells 
me  at  the  same  time  that  he  was  a  Jew! 

Hakham  Eliahu  from  Bagdad.  Seven  years  ago,  a  person  came 

*  Calandar  is  a  Persian  word,  meaning  the  principal  man  of  a 
community  5  or  rather  master  of  Police. 


Bokhara.— 1832.  131 

to  Bagdad  witli  Bibles  and  New  Testaments,  whose  name  was 
Joseph  Wolff,  who  pretended  to  be  a  Jew;  but  when  once  going  to 
the  bath,  we  observed  that  he  was  none,  and  we  burnt  all  the  books, 
which  he  had  given  to  us;  we  found  him  out  to  be  a  Russian. 

7.  I  am  the  same  Joseph  Wolff,  who  brought  the  books;  and 
you  lie  like  a  dog,  if  you  say,  that  I  was  in  the  bath  at  Bagdad. 

G.  B.  Do  you  believe  in  Jesus'? 

1.  The  fulness  of  the  Godhead  was  in  him  bodily.  He  was  the 
word  of  God,  that  was  made  flesh  in  the  womb  of  the  Virgin  Mar}', 
by  the  power  of  the  Holy  Spirit.  He  died  for  our  sins,  rose  again, 
went  to  Heaven,  whence  he  shall  come  again,  according  to  my 
opinion,  in  the  year  1847,  and  reign  at  Jerusalem  1000  years. 

G.  B.  Is  Jesus  mentioned  in  the  books  of  the  Jews? 

I.  Throughout  the  Old  Testament. 

G.  B.  Is  our  prophet  mentioned  in  the  Bible1? 

i".  The  empire  which  he  has  established  is  mentioned;  but  he  is 
not  predicted  as  a  prophet. 

G.  B.  Where  about  is  his  empire  mentioned'? 

/.  In  Daniel  vii.  5. 

G.  B.  You  are  our  guest;  but  I  consider  you  as  an  Englishman, 
and  I  believe  you  to  be  a  relation  of  Mr.  Morecrcft,  who  died  at 
Ankhoy;  you  may  lodge  with  the  Jews  here,  but  the  King  does 
not  allow  you  to  go  to  the  Mussulman  Mullahs,  for  the  sake  of 
your  own  safety.  The  way  to  Cabool  is  shut  up  on  account  of 
the  snow,  and  will  remain  so  for  these  three  months  to  come,  and 
the  Gazal  (i.  e.  fevers)  prevail  at  Balkh;  go  back  either  by  way  of 
Meshed,  or  by  way  of  Russia. 

I.  I  must  be  considered  both  as  an  Englishman  and  as  a  Jew;  for 
I  was  naturalized  by  King  George  and  the  house  of  Lords;  and  that 
I  am  a  real  Jew  by  birth,  of  this  you  shall  be  convinced. 

Goosh-Bekee  pronounced  me  to  be  a  sincere  man,  and  immedi- 
ately observed,  that  he  should  have  much  to  talk  with  me  about. 
The  Jew  Reuben  from  Meshed  took  me  to  his  house;*  and  here 
my  confessing  myself  to  be  a  believer  in  Jesus,  though  recognised  as 
a  Jew,  struck  them  with  amazement;  especially  as  the  Jews  of 
Meshed  had  written  to  them,  that  I  had  acted  kindly  towards 
them;  "For  a  iccra  Renegado,  (as  they  said,)  would  not  confess 
himself  to  be  still  a  Jew;  nor  act  kindly  towards  us." 

Having  before  me  the  example  of  Paul,  I  went  with  them  to  the 
synagogue,  and  read  in  the  Law  of  Moses;  and  as  they  wanted  me 
to  sing  one  of  their  hymns  in  the  English  style,  I  sang  one  with 
the  melody  of  "God  save  the  King."  However,  as  I  was  so  en- 
tirely out  of  practice  with  regard  to  their  ceremonies,  I  discontinu- 
ed my  attendance  at  their  synagogues. 

March  6. — A  large  caravan,  consisting  of  Xogay  Tatars,  arrived 
from  Cassan  and  Orenburg  in  Russia;  which  latter  city  is  called 

*  If  I  had  travelled  as  a  Mohammedan  pilgrim,  as  some  person 
erroneously  stated,  should  I  have  lived  with  the  Jews']  would  not 
the  fanatic  Mohammedans  at  Bokhara  have  put  me  to  death?- 


132  Bokhara.— 1832. 

Kalaa,  by  the  people  of  Bokhara.  The  caravan  consisted  of  about 
400  camels,  and  1000  Nogays  and  Cossacks.  I  observed  among 
them  two  Russians,  who  passed  as  Mussulmans;  they  called  on 
me,  and  wanted  to  know  news  about  the  movements  of  Abbas 
Mirza.  There  were  also  at  Bokhara  two  Armenians:  one,  who 
came  from  Russia  and  lived  there  for  many  years,  and  another  who 
lately  came  from  Astrachan,  via  Orgauntsh.  The  people  of  Bo- 
khara are  very  good  natured,  but  very  effeminate;  they  have  no 
energy,  and  are  a  complete  kingdom  of  Mullahs,  i.  e.  Priests.  The 
city  of  Bokhara  contains  from  180,000  to  200,000  inhabitants:  the 
ruling  people  are  the  Osbek,  after  them  the  Tatshik;  but  half  of 
the  population  are  Gholoom,  i.  e.  slaves  of  Guzl-Bash;  who  often 
talk  about  Baba  Khan,  a  name  which  they  give  to  Fatullah  Shah, 
King  of  Persia.  Those  Gholoom  frequently  hold  the  highest  situ- 
ation in  the  state:  most  of  the  Persians  who  were  taken  slaves 
and  brought  to  Bokhara,  prefer  slavery  there,  to  returning  to  Per- 
sia as  freemen. 

BEHADOR  KHAN,  KING  OF  BOKHARA. 

Behador  Khan,  the  King  of  Bokhara,  has  the  title  of  Ameer 
Almoomeneen,  or  Prince  of  the  believers.  He  is  about  28  years 
of  age;  he  spends  his  mornings  in  reading  the  Arabic  writings  of 
Jelaal  and  Bydawee,  &c.  with  a  set  of  Mullahs;  after  his  studies 
with  the  Mullahs,  he  visits  the  grave  of  Baba  Deen,  a  Deevane, 
or  sanctified  Dervish  of  Bokhara;  and  the  rest  of  the  day  he  sits 
upon  the  throne  of  judgment,  and  hears  the  complaints  of  his  sub- 
jects. He  is  feared  by  his  Ministers,  and  considered  to  be  a  just 
King.  He  is  now  more  than  ever  desirous  to  cultivate  the  friend- 
ship of  foreign  Powers,  which  change  of  conduct  is  ascribed  to  the 
advice  of  Goosh-Bekee,  and  of  Mullah  Beddr  Addeen,  an  Affghaun 
merchant,  who  has  one  wife  at  Cabool,  and  another  at  Bokhara. 
Behador  is  dreaded  by  his  Ministers,  though  not  at  all  considered 
to  be  a  tyrant.  The  Jews,  although  10,000  souls  in  number,  pay 
only  300  dollars  per  annum.  Theft  is  punished  with  death;  strik- 
ing, with  the  loss  of  one's  hand;  quarrelling  in  the  market  place, 
with  imprisonment. 

GOOSH-BEKEE. 

The  often  mentioned  Goosh-Bekee  is  an  upright,  learned,  and 
kind  hearted  gentleman,  who  enjoys  the  full  confidence  of  the  King. 
He  corresponds  with  the  Governor  of  Orenburg,  who  has  sent  him 
700  manuscripts  in  the  Persian  language  as  a  present.  The  Rus- 
sians have  sent  lately  a  Russian  Embassy  to  Bokhara,  and  another 
to  Khiva. 

There  are  here  400  Hindoos  from  Checarpore,  who  trade  here,  and 
are  very  rich;  but  they  are  reputed  to  be  very  great  rogues. 

RUSSIAN  SLAVES. 

I  learn  that  there  are  at  Bokhara  about  thirty  Russian  slaves:  the 
late  Russian  Embassy  bought  a  great  many  Russians,  who  had 
sighed  for  years  in  slavery.  The  greatest  number  of  Russian 
slaves  is  at  Orgauntsh,  Ankhoy,  Maimona,  and  Kokan. 


Bokhara.— 1832.  133 

BOKHARA  AND  BALKH. 

Mullah  Pinehas  the  elder,  who  is  Chief  Rabbi  of  the  commu- 
nity at  Bokhara,  called  on  me  with  the  rest  of  the  Rabbies.  He 
informs  me,  that  the  ancient  Rabbis  of  Bokhara  asserted,  that  Bo- 
khara is  the  Habor,  and  Balkh  the  Halah  of  2  Kings  xvii.  6;  but 
that  they  lost  their  written  accounts  in  the  time  of  Tshingis  Khan. 
On  my  arrival  at  Balkh,  I  was  told  by  the  Mussulman  Mullahs, 
collected  together  in  the  room  of  Aishaan  Khoja,  that  Balkh  had 
been  built  by  a  son  of  Adam,  and  its  first  name  had  been  Hanah, 
and  afterwards  Halah;  though  later  writers  designate  it  as  Balakh, 
or  Balkh.  These  united  accounts,  of  the  Mussulman  Mullahs  on 
the  one  hand,  and  of  the  Jews  on  the  other,  serve  to  shew,  not  only 
that  Bokhara  and  Balkh  are  the  same  as  Halah  and  Habor,  but  like- 
wise (as  the  Jews  of  Balkh  and  Samarcand  assert)  that  Toorkes- 
taun  must  be  the  land  of  Nod,  and  Balkh  the  situation  where  Nod 
stood.  (Genesis  iv.  17.) 

Is  it  not  very  remarkable,  that  the  Jews  in  the  land  of  Nod, 
where  Cain  dwelt,  the  Jews  I  say,  who  slew  the  antitype  of  Abel, 
Jesus  Christ,  should  wear  a  mark  by  order  of  the  King  of  Bokha- 
ra, as  Cain  of  old  wore  a  mark;  in  order  that  no  Mussulman  may 
give  them  the  Salaam,  i.  e.  Peace.* 

Thou,  my  nation!  thou  art  a  fugitive  and  a  vagabond  on  earth, 
even  in  the  land  of  Nod,  (which  word  means  fugitive;)  an  exile 
and  an  outcast  from  on  high.  But  the  blood  of  Jesus  Christ  cries 
more  powerfully,  and  better  things,  than  the  blood  of  Abel;  and  he 
soon  will  make  darkness  light  before  thee,  and  crooked  things 
straight:  Jesus  Christ  shall  bring  out  the  prisoners  from  the  prison, 
and  them  that  sit  in  darkness,  out  of  the  prison-house.  And  though 
now  it  is  prohibited,  by  order  of  the  King  of  Bokhara,  to  give  you 
the  Salaam,  you  shall  soon  dwell  in  that  city,  where  thy  officers 
shall  be  peace,  and  thy  exactors  righteousness,  governed  by  Jesus 
Christ,  the  King  of  Jerusalem! 

JEWS  OF  BOKHARA. 

The  Jews  of  Bokhara  know  only  thus  much  of  their  history:  the 
Children  of  Israel,  they  say,  emigrated  from  Babylon  to  divers 
parts  of  Persia,  and  settled  especially  at  Sabzawar,  two  days  jour- 
ney from  Meshed.  Long  before  the  time  of  Tshingis  Khan,  and 
in  his  time,  the  Jews  of  Sabzawar  were  carried  to  Balkh  and  Sa- 
marcand. When  Samarcand  fell  in  ruins,  a  great  number  of  them 
went  to  Bokhara,  where  there  were  already  many,  who  originally 
had  come  from  Babylon,  and  of  whom  many  had  emigrated  to 
China,  which  they  call  Tsheen  Patsheen,  and  with  whom  they 
soon  ceased  to  have  any  communication  at  all;  but  they  assert,  that 
they  had  taken  their  genealogies  with  them  to  China.  The  Jews 
of  Bokhara,  and  the  surrounding  places,  Shahr-Sabz,  Balkh,  Sa- 

*  A  friend  of  mine  at  Malta  gave  however  a  most  excellent  inter- 
pretation of  uthe  sign"  given  to  Cain:  namely,  God  assured  him  by  a 
miracle,  that  nobody  should  kill  him. 
12 


134  Bokhara.— 1832. 

marcand,  Toshkand  and  Kokan,  fell  into  great  ignorance,  forgot 
their  laws,  rites  and  customs,  and  did  eat  the  meat  of  the  Mussul- 
mans indiscriminately.  There  was  no  Rabbi  among  them,  who 
was  able  to  teach  them  the  Law  of  Moses  and  the  Prophets,  or  who 
was  able  to  tell  them  what  was  clean  and  unclean,  until  Joseph 
Mooghrebee,  the  African,  or,  as  the  Jews  of  Bokhara  pronounce 
his  name,  Joseph  Maarabee  from  Tituan,  arrived  at  Bokhara.  As 
I  know  the  satisfaction  with  which  many  of  my  nation  trace  the 
history  and  genealogy  of  their  celebrated  Rabbis,  I  shall  give  a 
detailed  account  of  the  descent  and  connexions  of  Rabbi  Joseph 
Mooghrebee. 

RABBI  JOSEPH  MOOGHREBEE  OF  TITUAN. 

Rabbi  Joseph  of  Tituan,  of  the  family  of  Maimon,  was  the  son  of 
Rabbi  Moshe  Maimon;  his  wife,  while  he  remained  at  Tituan,  (for 
it  will  be  seen  that  he  had  another  at  Bokhara,)  was  called  Sarah, 
and  their  son,  born  at  Tituan,  Jehudah:  his  elder  brother  remained 
at  Tituan;  another  brother,  Rabbi  Shlome  Maimon,  went  to  Egypt; 
Baruch  Maimon,  another  of  his  brothers,  came  to  Soleemanea, 
where,  refusing  to  comply  with  the  desire  of  the  King's  daughter, 
he  was  put  to  death.  Rabbi  Joseph  Mooghrebee  who  came  to  Bo- 
khara, was  the  disciple  of  Jehudah  Ephraim  Monzoyego,  a  rela- 
tion of  Jehudah  Koriath.  He  went  from  Tituan  to  Jerusalem, 
thence  to  Bagdad,  and  from  thence  to  Bokhara;  and  arriving  in 
the  latter  place  he  preached:  "Woe  is  me,  Oh  my  brethren!  to  find 
you  in  such  a  condition,  that  you  have  forgotten  the  Law  of  Moses 
and  the  Prophets,  and  the  words  of  the  wise  men!"  He  refused 
to  eat  of  their  meat  for  six  months,  during  which  time  he  taught 
them  to  kill  animals  according  to  the  law  of  the  Jews,  ordered 
them  to  perform  ablution,  induced  them  to  send  a  man  to  Constan- 
tinople, Wilna,  Leghorn  and  Capusta  (in  Poland),  the  seat  of 
Jews  residing  in  that  country,  for  the  purpose  of  purchasing  tal- 
mudical  books;  he  sent  for  a  Sopher,*  who  wrote  for  them  the  Law 
of  Moses  upon  parchment;  he  then  took  under  his  instruction  se- 
veral young  men,  and  thus  made  of  Bokhara,  as  they  expressed 
themselves,  a  little  Jerusalem.  He  married  at  Bokhara  a  second 
time,  though  his  wife  at  Tituan  was  still  alive;  he  spent  there  61 
years,  lived  to  the  age  of  eighty-one,  and  died  lamented  by  every 
Jew  of  Bokhara,  by  whom  he  is  styled  the  'Light  in  Israel.'  His 
more  initiated  disciples  however,  tell  some  anecdotes  about  him, 
which  makes  me  doubt  his  orthodoxy:  for  instance,  he  told  them  that 
it  was  no  sin  to  drink  milk  immediately  after  meat,  provided  that 
none  of  the  unlearned  Jews  were  present;  that  the  religion  of  Mo- 
ses may  be  divided  into  two  parts:  the  one  part  to  be  taught  to  all, 
and  another  part  reserved  for  the  wise  men.  Rabbi  Pinehas  Ben 
Simha,  a  young  man  of  extraordinary  talents,  tells  me,  that  his 

*  Sopher,  is  a  fine-writer,  who  writes  the  five  books  of  Moses  upon 
parchment,  which  are  deposited  in  the  ark  of  the  synagogue,  called 
the  'Holy  Ark;'  every  sabbath  day  they  read  from  it  a  certain  portion, 
called  a  'Parasha." 


Bokhara.— ASM.  135 

continued  prayer  had  been:  "Oh  Lord,  King  of  the  worlds,  when 
will  the  time  come,  that  the  followers  of  Jesus  will  take  posses- 
sion of  these  countries!"  But  still  he  had  the  bigotry  to  destroy 
the  New  Testament,  which  came  here  a  few  years  ago  from  Oren- 
burg. He  knew  mathematics  and  astronomy,  and  was  an  enthu- 
siastic freemason,  as  it  appears.  Rabbi  Pinehas  Ben  Simha  is  his 
son-in-law,  and  a  man  of  most  extraordinary  talent;  he  is  now  con- 
vinced of  the  truth  of  the  Gospel,  and  several  others  with  him. 
Rabbi  Joseph  Mooghrebee's  sons,  Abraham  and  Isaac,  are  not  en- 
dowed with  the  talents  of  their  father;  they  are  bigotted,  and  proud 
of  being  the  sons  of  Rabbi  Joseph  Mooghrebee.  He  was  consider- 
ed by  the  Mussulmans  as  a  great  Mullah,  and  he  proved  to  them, 
that  the  Jews  were  possessors  of  the  revealed  book  of  Moses,  which 
saved  them  from  slavery. 

As  Reuben  of  Meshed,  my  landlord,  was  generally  drunk,  I  left 
his  house,  which  he  very  unwillingly  acceded  to,  from  fear  of 
Goosh-Bekee;  but  I  told  him,  that  I  would  inform  Goosh-Bekee 
that  I  did  so  of  my  own  accord:  I  went  to  live  in  the  caravan-seray 
of  the  Affghauns,  belonging  to  Mullah  Bedr-Addeen. 

Mullah  Joab  Ben  Mullah  Babay,  a  Jew,  bora  at  Meshed,  called 
on  me;  he  was  for  a  long  time  Hakem,  i.  e.  Judge  at  Arandajah, 
in  the  province  of  Dere  Kase  Khan  in  Mooltan.  The  name  of  the 
Prince  in  that  country,  under  whom  he  was  employed,  is  Mahmood 
Khan  Belooje  Pehrawee.  I  bought  from  him  a  translation  of  the 
Pentateuch  into  Persian,  with  the  original  written  over  every  word 
in  Arabic  letters;  it  was  translated  by  order  of  Nadir-Shah.  I  sent 
it  as  a  present  to  the  British  and  Foreign  Bible  Society. 

I  proclaimed  the  truth  of  the  Gospel  to  this  feeling  Jew;  he 
wept,  but  the  rest  contradicted.  I  sang  with  him  in  Hebrew  the 
following  words,  found  in  the  Jewish  liturgy: 

Our  Father,  our  King,  we  have  sinned  before  thy  face; 
Our  Father,  our  King,  there  is  no  King  unto  us  but  Thou; 
Our  Father,  our  King,  accomplish  it  for  thy  name's  sake. 

Mullah  Joab  was  well  acquainted  with  Mr.  Morecroft  at  Cabool. 

JEWS  OF  SAMARCAND. 

Several  Jews  came  to  me  from  Samarcand,  which  is  only  35 
English  miles  from  Bokhara.  The  Jews  from  Sabzawar  settled 
there  before  they  came  to  Bokhara.  Rabbi  Abraham  Galeb  is 
chief  Rabbi  at  Samarcand.  Rabbi  Awaz  Badal  Halafda  is  Nasi 
at  Samarcand.  Isaac  Cashee  from  Meshed  resides  there;  he  is  a 
Sooffee  after  the  manner  of  the  Jews  of  Meshed,  and  I  learn  that 
he  has  a  great  many  disciples:  even  Jews  from  Bokhara  visit  him 
to  hear  him  read  the  poems  of  Hafiz,  to  which  he  gives  an  alle- 
gorical meaning. 

JEWS  FROM  KOKAN. 

Several  Jews  from  Kokan  came  to  me;  there  are  about  100  Jews 
there,  but  only  one  of  them  is  married,  the  rest  are  merchants  from 
Bokhara. 


136  Bokhara.— 1832. 

POPULATION  OF  THE  JEWS  IN  TOORKESTAUN. 

Bokhara,  2000  families;  Samarcand,  300  families;  Balkh,  100 
families;  Shahr-Sabz,  300  families;  Kokan,  105  souls;  Orgauntsh, 
8  souls:  in  all,  2700  families,  or  13,600  souls. 

The  name  of  the  Rabbi  at  Shahr-Sabz  is  Rabbi  Shemuel  Ben 
Hananiah  Cohen,  and  the  name  of  their  Nasi,  (Prince,)  is  Mullah 
David  Bo}T. 

HISTORY  OF  MOHAMMED,  AS  CURRENT  AMONG  THE  JEWS  OF  BOKHARA. 

Mohammed  was  the  son  of  a  rich  citizen  of  Mecca,  Abd-Ullah 
by  name.  His  mother  Emina  was  a  Jewess  of  dissolute  charac- 
ter. He  was  born  in  the  city  of  Yetrib,  which  after  this  took  the 
name  of  Medinet  Al-Nabi,  i.  e.  the  City  of  the  Prophet.  Moham- 
med was  born  six  months  after  the  death  of  his  father.  As  his 
mother  was  a  Jewess,  he  was  instructed  in  the  Law  of  Moses;  and 
after  her  death,  he  was  instructed  by  Christians;  which  accounts 
for  his  religion  being  a  mixture  of  both.  He  was  after  this  made 
slave  by  the  Arabs;  they  sold  him  to  a  rich  merchant,  who  treated 
him  with  the  greatest  kindness,  and  sent  him  with  camels  laden 
with  merchandise  to  Egypt,  Assyria  and  Palestine;  on  which 
journies  he  had  opportunity  of  conversing  about  religion  with  Jews 
and  Christians.  Having  observed  that  he  was  suspected  by  his 
master  of  having  robbed  him,  he  ran  away,  and  joined  a  gang  of 
robbers,  of  whom  he  became  a  chieftain.  He  was  a  man  of  a  ter- 
rible figure,  with  a  thundering  voice.  He  after  this  contrived  that 
poison  was  administered  to  his  former  master,  and  he  married  his 
widow.  But  as  he  had  been  affected  with  epileptic  fits,  his  wife 
desired  to  be  divorced.  First  he  pretended  that  wine  drinking  was 
the  reason  of  those  fits,  and  therefore  left  off  the  use  of  wine.  But 
as  this  sickness  still  continued,  he  said  to  his  wife,  that  the  angel 
Gabriel  was  coming  to  him  to  teach  him  a  new  religion,  which 
caused  him  so  much  terror,  that  all  his  strength  failed  him  at  such 
moments.  And  always  after  the  fits  were  over,  he  was  heard  say- 
ing, "In  the  name  of  the  most  merciful  and  pitiful  God."  On  ac- 
count of  those  fits,  he  abstained  from  wine,  as  well  as  from  eating 
pork.  He  taught  a  dove  to  take  food  from  his  ear,  which  he  had 
filled  with  bread;  and  he  said  to  the  people,  that  the  Holy  Spirit 
inspired  him  by  means  of  the  dove.  He  then  composed  the  Ko- 
ran, with  the  assistance  of  a  Monk  and  a  Jew.  He  likewise  ac- 
customed a  bullock  to  eat  food  out  of  his  hand;  he  bound  the  Ko- 
ran between  its  horns,  and  summoned  the  people;  and  whilst  he 
was  preaching,  the  bullock  was  sent  among  the  astonished  people, 
who  perceived  a  book  between  his  horns:  he  then  took  it  off  from 
its  horns,  and  said,  that  it  had  come  from  heaven. 

ISAIAH  FROM  JERUSALEM. 

Some  years  ago,  Isaiah,  a  Polish  Jew  from  Jerusalem,  came  to 
Bokhara;  he  informed  the  Jews  there  that  the  Arabs  had  been  call- 
ed the  Hagarim  before  the  time  of  Mohammed,  which  means  the 
descendants  of  Hagar;  but  Mohammed  called  them  Sarahim,  i.  e. 


Bokhara.— IS32.  137 

descendants  of  Sarah;  on  which  account  they  were  also  called  Sa- 
racens. 

MULLAH  JOAB's  OBSERVATION. 

Mullah  Joah  made  the  following  beautiful  observation:  "We 
Jews  have  reason  to  rejoice  that  we  are  scattered  abroad  among  all 
nations,  and  that  we  are  a  proverb  and  a  byword  among  all  nations; 
for  we  perceive  by  it  the  exact  fulfilment  of  prophecy,  saying, 
'And  the  Lord  shall  scatter  thee  among  all  people,  from  the  one 
end  of  the  earth  even  unto  the  other;'  which  encourages  us  firmly 
to  believe,  that  the  rest  of  the  prophecies,  respecting  the  future 
privileges  of  Israel,  will  not  disappoint  us;  for  it  is  said,  'And  it 
shall  come  to  pass  in  that  day,  that  the  Lord  shall  set  his  hand 
again  the  second  time,  to  recover  the  remnant  of  his  people,  which 
shall  be  left  from  Assyria,  and  from  Egypt,  and  from  Pathros,  and 
from  Cush,  and  from  Elam,  and  from  Shinar,  and  from  Hamatb, 
and  from  the  islands  of  the  sea.  And  he  shall  set  up  an  ensign  for 
the  nations,  and  shall  assemble  the  outcasts  of  Israel,  and  gather 
together  the  dispersed  of  Judah  from  the  four  corners  of  the  earth.'  " 
I  then  observed,  "And  thus  you  can  see,  my  brethren,  that  like- 
wise those  prophecies  must  have  been  fulfilled,  that  'The  Son  of 
Man  must  have  been  cut  off,  but  not  for  himself,'  and  that  he  was 
to  be  'despised  and  rejected  of  men,'  and  that  only  your  looking  to 
him  will  be  the  way  to  your  redemption,  when  the  Lord  shall  take 
from  you  the  heart  of  stone,  and  give  you  a  heart  of  flesh;  for  only 
by  having  such  a  heart  turned  to  God,  you  will  be  able  to  enjoy 
the  privilege  of  being  again  citizens  of  Jerusalem." 

Mullah  Joab  expounded  the  words  in  Isaiah  xi.  12,  "And  shall 
assemble  the  outcasts  of  Israel,  and  gather  together  the  dispersed 
of  Judah  from  the  four  corners  of  the  earth,"  in  the  following  man- 
ner: outcast,  in  Hebrew  nmj  means  cast  to  one  place;  and  therefore 
they  must  be  found  in  one  country  of  the  earth  gathered  together. 
Y ?sj  dispersed,  implies  a  being  scattered  in  divers  countries. 

JEWISH  RENEGADOES  AT  BOKHARA. 

There  are  at  Bokhara  about  300  families  of  Jews  turned  to  Mo- 
hammedanism; the  Osbek  do  not  intermarry  with  them,  and  they 
therefore  take  the  daughters  of  the  above  described  Gholoom,  or 
slaves  of  Persians.     They  are  employed  as  spies  by  Government. 

SIR.  MORECROFT. 

It  is  the  general  opinion  of  the  Jews  of  Bokhara,  that  Morecroft 
was  poisoned  by  order  of  the  late  King  of  Bokhara,  Shah  Hydar; 
but  the  Jews  and  Mussulmans  of  Balkh,  and  Goosh-Bekee  deny 
it.  The  King  observed  to  Goosh-Bekee,  "We  must  give  to  Joseph 
Wolff  permission  to  travel  through  our  country,  in  order  that  we 
may  get  rid  of  the  bad  name  which  is  cast  upon  us  by  the  death 
of  Morecroft." 

SYNAGOGUES  AT  BOKHARA. 

The  four  synagogues  at  Bokhara  are  in  a  deplorable  state:  small, 
ruined,  and  only  one  of  them  fit  for  a  place  of  worship. 

12* 


138  Bokhara.— 1832. 

March  12. — I  said  to  Mullah  Joab,  and  other  Jews  of  Bokhara, 
"I  myself  believe  that  the  Jews  will  be  restored  to  their  own  land; 
how  do  you  understand  the  prediction  of  the  death  of  the  Messiah 
in  Daniel  ix.  as  compared  with  the  predictions  of  his  future  glory]" 
Joab  desired  me  to  tell  him;  and  thus  I  preached  to  Joab,  and  to 
the  rest,  Jesus  Christ  and  Him  crucified,  and  his  second  coming 
in  the  clouds  of  heaven. 

OPINION  OF  THE  JEWS  OF  BOKHARA  CONCERNING  THE  TEN  TRIBES. 

Some  of  the  Jews  say,  that  the  Ten  Tribes  are  beyond  China, 
and  one  must  cross  the  Sambatyon,  in  order  to  reach  them;  but  the 
river  is  very  stormy  through  the  whole  week,  except  on  a  Sabbath 
day:  on  the  Sabbath,  Gentiles  are  allowed  to  cross  it,  but  not  the 
Jews;  for  the  Ten  Tribes  would  say,  "Why  do  you  transgress  the 
Law,  by  crossing  the  river  on  a  Sabbath  day]"  and  would  stone 
him  according  to  the  Mosaical  Law.  Though  this  is  mixed  with 
fiction,  there  is  no  doubt  that  some  of  the  tribes  are  in  China;  as  I 
hope  to  prove,  when  I  come  to  the  narrative  of  my  journey  to  Cash- 
meer.  The  tradition  already  mentioned  of  the  emigration  of  the 
Children  of  Israel  from  Bokhara  to  Tsheen-Patsheen,  i.  e.  China, 
shews,  that  some  of  the  Ten  Tribes  must  have  been  there;  though 
I  believe  likewise  the  Benee-Israel  around  and  at  Bombay  to  be  of 
the  Ten  Tribes.  Rabbi  Joseph  Ben  Zachariah  Ben  Masliah,  from 
Sanaa  in  Yemen,  now  at  Bokhara,  a  very  learned  man,  who  speaks 
as  do  all  the  Jews  of  Yemen,  beautifully  the  Hebrew  tongue,  and 
also  the  Arabic  language,  tells  me,  that  the  Benee-Israel  at  Ban- 
koot,  near  Bombay,  are  believed  by  the  Jews  of  Yemen  to  be  of 
the  Ten  Tribes;  and  that  according  to  the  opinion  of  the  Jews  of 
Yemen,  the  Affghauns  are  descendants  of  the  strange  wives,  men- 


RABBI  JOSEPH  BEN  ZACHARIAH  BEN  MASLIAH 

Came  to  Bokhara  from  Sanaa,  to  take  possession  of  4000  to- 
mauns,  which  he  heard  his  father,  who  died  here,  had  left;  but  on 
his  arrival  at  Bokhara,  he  obtained  only  thirty  tomauns.  He  him- 
self, as  well  as  his  father,  had  been  rivals  of  the  great  Joseph 
Mooghrebee;  and  Rabbi  Jos.  Ben  Zachariah  even  asserts,  that  his 
father  had  been  poisoned  by  Rabbi  Joseph  Mooghrebee.  We  then 
turned  the  conversation  to  other  subjects;  I  shewed  him  Isaiah  liii. 
He  said,  that  the  sufferings  of  the  Messiah,  son  of  Joseph,  not  of 
David,  were  described.*  I  requested  him  to  produce  a  text  of 
Scripture,  by  which  he  could  substantiate  the  Messiah,  son  of 
Joseph;  he  pointed  out  to  me  Ezechiel  xxxvii.  9.  "Say  unto  them, 
Thus  saith  the  Lord  God;  Behold,  I  will  take  away  the  stick  of 
Joseph,  which  is  in  the  hand  of  Ephraim,  and  the  tribes  of  Israel 

*  The  Jews  believe  the  existence  of  two  Messiahs:  the  Messiah, 
son  of  Joseph,  whom  they  believe  to  be  already  in  existence,  but 
living  in  obscurity;  he  is  destined  to  be  slain:  but  after  him,  Messiah, 
the  son  of  David,  will  achieve  the  government  of  the  world. 


Bokhara.— 1832.  139 

his  fellows,  and  will  put  them  with  him,  even  with  the  stick  of 
Judah,  and  make  them  one  stick,  and  they  shall  be  one  in  my 
hand."  I  proved  to  him  by  the  following  verses  of  the  same  chap- 
ter, that  the  Prophet  spoke  distinctly  of  the  future  reunion  of  all 
the  tribes  of  Israel.  He  confirmed  the  account,  which  I  had  heard, 
and  mentioned  in  my  former  journals,  that  the  Jews  ofYemenhad 
rejected  the  invitation  of  Ezra  to  return  to  Jerusalem,  knowing 
that  they  should  be  brought  into  captivity  again. 

The  Jews  of  Yemen,  and  those  of  Bokhara  assert,  that  the  black 
Jews  of  Cochin  were  the  descendants  of  the  slaves  of  Solomon; 
but  I  shall  have  an  opportunity  of  refuting  this  assertion,  when  I 
come  to  the  narrative  of  my  personal  researches  among  the  Jews 
of  Cochin.  I  shall  also  shew  the  reason  for  renouncing  my  former 
belief,  that  they  were  the  descendants  of  those  Arabs,  converted  to 
Judaism  by  several  Rabbis,  who,  according  to  Moroodje  Dahab,  came 
to  Mecca,  when  the  Arabs  worshipped  Lat  and  Uthal.  Moroodje 
Dahab  says,  "When  those  learned  Rabbis  entered  the  temple  of 
Abraham,  i.  e.  the  Caaba,  with  the  Law  of  Moses  in  their  hands, 
the  idols  of  Lat  and  Uthal  fell  down,  and  broke  in  pieces  in  the 
temple  of  Cod:  and  suddenly  many  of  the  tribes  of  Tob  and  Ko- 
reysh  were  converted  to  Judaism." 

Rabbi  Joseph  Ben  Zachariah  believes  firmly,  that  the  temple  of 
Mecca  had  been  the  temple  of  Abraham;  and  Harwee,  an  Affghaun 
writer,  says,  that  the  Jews  went  to  Yemen  after  the  captivity  of 
Babylon  by  Nebuchadnezar,  "For,  as  the  temple  of  Solomon  is 
destroyed,"  they  said,  "we  must  go  to  the  temple  of  Mecca,  which 
was  built  by  Abraham."  As  there  are  Affghauns  in  great  number 
at  Bokhara,  I  there  already  began  my  enquiries,  whether  they 
were  of  the  Ten  Tribes  of  Israel. 

Goosh-Bekee  shewed  me  a  Persian  manuscript,  called  Mootalla 
Anwar,  in  which  it  is  written,  that  the  Affghauns  are  the  descend- 
ants of  the  Copts  in  Egypt,  who  went  with  Moses  and  the  Chil- 
dren of  Israel  out  of  Egypt,  and  turned  Jews;  and  in  the  time  of 
Mohammed  they  turned  Mussulmans.  If  this  be  the  fact,  the 
Affghauns  are  the  mixed  multitude,  (:n  a-y)  mentioned  in  Exodus 
xii.  38.  The  Affghaun  language,  or  the  Poshtoo,  as  it  is  termed, 
ought  therefore  to  be  compared  with  the  Coptic  language. 

RABBI  PINEHAS  BEN  SIMKHA 

Told  me,  that  according  to  the  opinion  of  his  late  father-in-law, 
Rabbi  Joseph  Mooghrebee,  three  events  were  to  happen  before  the 
arrival  of  the  Messiah:  i^Vs^,  Russia  shall  force  her  Jewish  subjects 
to  become  soldiers.  Secondly,  The  Ottoman  Power  shall  subdue 
Russia;  and  the  Ottoman  Power  shall  again  be  subdued  by  Russia. 
Thirdly,  Elijah  shall  come.  The  same  told  me  also,  that  he  had 
a  great  desire  to  go  to  England  and  become  a  freemason. 

The  Jews  of  Bokhara  believe,  that  Cabool  in  Affghanistaun  is 
the  Cabul  mentioned  in  Joshua  xix.  27.  If  the  Affghauns  are  de- 
scendants of  the  Jews,  it  may  be  that  the  Jews  in  Palestine  gave 
the  same  name  to  the  city  which  they  built  in  Affghanistaun;  just 
as  the  Jews,  who  settled  in  Spain  in  the  time  of  Solomon,  gave  to 


140  Bokhara.— Ig32. 

the  colonies  in  Spain  the  names  of  those  cities  which  they  inhabited 
in  Palestine;  for  instance,  Cadiz  was  formerly  called  Kadesh  by 
the  Jews  of  Kadesh;  Maqueda  was  thus  nominated  by  Jews  of 
Maqueda  in  Palestine;  Andalusia  from  Lus;  Toledo  from  the  He- 
brew word  nnS.n  (Toledoth)  Generation. 

Rabbi  Pinehas  Ben  Simha  told  me,  that  146  days  before  the  ar- 
rival of  the  Messiah  the  son  of  David,  the  Messiah  the  son  of  Jo- 
seph must  appear.  I  desired  him  to  solve  the  difficulty  in  Psalm 
ex.  1.  "The  Lord  said  unto  my  Lord,  sit  thou  at  my  right  hand." 
'Who  was,'  I  asked  him,  'The  Lord  of  David]'  Rabbi  Pinehas 
replied,  "The  prophet  said  to  David,  'the  Lord  saith  to  my  (the 
prophet's)  Lord,  i.  e.  David,  remain  for  a  while  with  the  Yeminite, 
i.  e.  Saul,  until  I  have  made  thine  enemies  thy  footstool.' "  Thus 
translating  \rc>  'My  right  hand'  as  a  proper  noun.  In  the  first  in- 
stance I  shewed  him,  that  David  did  not  remain  with  Saul  until 
his  enemies  were  subdued,  for  he  had  to  subdue  them  after  Saul's 
death:  beside  this  I  shewed  him  the  grammatical  incorrectness  of 
it. 

March  14. — A  Jew  from  Bashgala  called  on  me;  by  whom  I  got 
an  exact  statement  of  the  Jews  in  Curdistan  belonging  to  Persia, 
which  I  have  already  inserted  in  the  first  part  of  my  late  journal 
about  Tabreez. 

Rabbi  Matathia  called  on  me.  I  shewed  to  him  Isaiah  vii.  14, 
and  desired  him  to  translate  rroSj?;  he  translated  it  Virgin:* 

I.  Who  was  the  son  of  that  Virgin] 

Matathia.  The  Messiah. 

2".  Why  is  the  birth  of  a  son  of  a  virgin  such  a  stupendous  mira- 
cle, as  described  in  Isaiah  vii.  11] 

M.  She  must  have  had  a  son  without  a  husband. 

i".  When  did  such  an  event  take  place] 

M.  I  do  not  know. 

I.  It  took  place  at  the  birth  of  Jesus  son  of  the  virgin  Mary. 

A  long  conversation  then  followed,  about  Jesus  Christ  and  Him 
crucified,  which  lasted  a  whole  night;  for  it  is  not  the  case,  as  some 
assert,  that  since  I  believe  the  personal  reign  of  Christ,  I  have 
ceased  to  preach  Jesus  Christ  crucified:  I  preached  the  personal 
reign  of  Christ  at  Jerusalem,  because  it  is  a  consolation  to  Jew 
and  Gentile,  and  a  holding  out  of  a  beautiful  prospect  to  the  Jews; 
Christ  crucified  is  the  medicine,  the  remedy,  and  the  only  conso- 
lation to  the  afflicted  sinner.  The  cross  of  Christ  is  the  banner  to 
be  lifted  up  against  the  enemy,  when  he  surrounds  us. 

March  16. — I  proclaimed  the  cross  of  Christ  to  Rabbi  Gaday  and 
to  many  other  Jews. 

My  Turkomaun  Awaz,  who  had  brought  me  from  Sarakhs  to 
Bokhara,  called  on  me;  he  advised  me  to  go  back  with  him  to 
Sarakhs,  saying,  that  he  had  heard  that  three  Englishmen  had 

*  A  great  proof,  that  the  Christians  have  translated  correctly  those 
passages  is,  that  Jews,  who  do  not  know  of  the  controversy;  which 
is  going  on  between  Christians  and  Jews,  give  to  those  words  the 
same  interpretation  as  Christians  do. 


Bokhara.— 1832.  141 

been  killed  some  years  ago  on  their  way  to  Bokhara.  Awaz  added, 
that  if  ever  Hakham  Eliahu  from  Bagdad,  who  wanted  to  make 
me  suspected  in  the  eyes  of  Goosh-Bekee,  should  come  to  Sarakhs, 
the  Turkomauns  would  put  him  to  death.  I  told  him  not  to  do 
such  things. 

March  17. — Goosh-Bekee  sent  for  me;  a  good  many  Mussulman 
Mullahs  had  joined  him  and  he  introduced  me  to  them.  They 
asked  me  about  the  divinity  of  Jesus  Christ.  I  replied  again, 
"The  fulness  of  the  Godhead  was  in  him  bodily."  They  then 
asked  me  a  great  deal  about  Shoojah  Almoolk,  and  Shah  Zemaun, 
both  of  them  Ex-Kings  of  Affghanistaun,  now  residing  at  Loodia- 
nah,  and  pensioned  by  the  British  Government.  I  was  not  able 
to  give  any  account  about  them.  After  this,  Goosh-Bekee  took 
me  alone,  and  said  to  me,  "If  ever  you  see  the  Governor  General 
in  India,  or  the  King  of  England  at  London,  tell  them,  that  the 
King,  the  Mullahs,  and  myself  wish,  that  the  English  Government 
should  send  an  Ambassador  to  this  place,  and  that  he  may  bring 
his  wife  with  him,  and  as  soon  as  he  is  changed,  he  may  take  her 
back  with  him;  (for  there  is  a  law  existing  at  Bokhara,  that  fe- 
males once  entering  Bokhara  cannot  leave  it  again;)  and  we  wish 
farther  some  English  officers  to  teach  our  troops  the  European 
discipline;  and  if  the  Ambassador  would  bring  some  presents  of 
watches  for  the  King,  they  would  be  acceptable:  the  Governor  of 
Orenburg  has  lately  sent  us  700  Persian  manuscripts;  beside  this, 
a  physician  would  be  welcome  at  Bokhara." 

March  19. — This  day  was  a  joyful  day  to  me:  Rabbi  Pinehaa 
Ben  Simha  professed  his  belief  in  the  Lord  Jesus  Christ;  he  wa3 
fully  convinced  by  the  prophecies  I  pointed  out  to  him.  He  told 
me  that  Rabbi  Pinehas  the  elder  had  been  convinced  of  the  same 
truth;  he  advised  me  however  not  to  speak  with  every  Jew  at  Bo- 
khara about  religion,  as  many  Jews  are  ignorant  and  obstinate.  I 
have  addressed  the  following 

LETTER  TO  RABBI  PINEHAS  THE  ELDER,  GREAT  RABBI  OF  THE  JEWS 
OF  BOKHARA. 

"The  Lord  gives  his  covenant  of  peace,  unto  Rabbi  Pinehas. 

Know  ye,  that  I,  Joseph  Wolff,  believe,  that  Jesus  of  Nazareth 
is  the  Messiah,  who  was  cut  off,  but  not  for  himself;  and  that 
Jesus  of  Nazareth  is  the  Messiah,  who  has  given  himself  up  unto 
death,  and  interceded  for  his  enemies;  and  that  Jesus  of  Nazareth 
is  that  Messiah,  who  shall  come  like  the  son  of  man  in  the  clouds 
of  heaven,  and  shall  redeem  Israel,  saith  Joseph  Wolff  the  Eng- 
lishman." 

The  following  tribes  of  Osbek  are  within  the  city  of  Bokhara: 
Mankid,  of  which  tribe  the  present  King  is.  Kaseagle.  Ajamyle. 
Mostan.  Mengetshik.  Karaboing.  Sanses.  Moghul.  Anti- 
jane.     Monas. 

The  Nogays,  a  Tartar  tribe  coming  from  Cassan,  Astrachan, 
and  other  parts  of  Russia,  are  employed  as  interpreters  with  the 
Russians,  and  as  clerks;  for  they  read  and  write  the  Russian  tongue. 


142  Bokhara.— 1832. 

Almost  every  nobleman  and  every  Osbek  Mullah  has  a  Nogay  as 
his  guest. 

Napoleon  Bonaparte  is  well  known  at  Bokhara:  his  invasion  in 
Russia,  and  entrance  into  Moscow,  caused  great  poverty  here;  for 
many  merchants  of  this  place  had  depots  at  Moscow. 

The  Armenian  from  Astrachan,  who  is  here,  calls  often  on  me; 
he  knows  well  Alexander  Kasembeg,  or  Mohammed  Ali,  a  Per- 
sian, converted  by  the  Scotch  and  German  Missionaries  at  Astra- 
chan. He  told  me,  that  Serope  (mentioned  in  Henry  Martyn's 
life  by  the  name  of  Serafino)  is  now  Archbishop  of  Astrachan. 
Serafino  was  an  Armenian  catholic,  brought  up  at  Rome,  who  join- 
ed afterwards  the  Armenian  community,  and  was  accordingly  em- 
ployed in  the  Lazarean  college  at  Moscow. 

CHIEF  MULLAHS  AT  BOKHARA. 

Mullah  Tshape  Nawees;  a  gentleman  eighty  years  of  age,  and 
highly  respected  by  the  King.  Makhsoome  Daw  Mullah  Calan- 
dar  Jan.  Daw  Mullah  Saleh  Alem.  Makhsoome  Daw  Mullah 
Kalaan. 

Goosh-Bekee  sent  again  for  me,  and  told  me,  that  the  King 
had  given  me  permission  to  proceed  to  Cabool,  or  wherever  I 
pleased.  I  drank  tea  with  him.  A  great  many  Mullahs  were  as- 
sembled in  his  room,  and  again  a  conversation  took  place;  in  which 
I  told  them,  that  the  fulness  of  the  Godhead  was  bodily  in  Jesus. 
Every  traveller  in  the  East  will  be  aware  that  those  great  men  are 
never  alone:  men  of  distinction  sit  around  them,  and  the  servants 
are  standing;  so  that  the  conversation  I  had  with  Goosh-Bekee 
was  heard  by  all. 

The  Affghauns  who  are  here,  reside  chiefly  in  the  caravan-seray 
of  Mullah  Bedr-Addeen,  whom  I  have  already  mentioned. 


I  must  not  pass  over  with  silence  the  Tatshik,  a  mighty  nation, 
who  are  spreading  from  Karakol  to  Bokhara,  Balkh,  Kondoz,  Ca- 
bool, and  Peshawr.  They  are  the  original  inhabitants  of  those 
countries,  and  it  is  said  of  them,  that  they  received  the  Mohamme- 
dan faith  by  conviction,  and  not  by  force  of  the  sword:  and  there- 
fore they  say  here,  that  they  were  styled  by  Mohammed,  Taj 
Almakhlook,  i.  e.  Crown  of  the  creation:  but  this  derivation  is 
fanciful,  for  they  had  that  name  from  time  immemorial. 

The  Bazaar  of  Bokhara  is  visited  by  merchants  of  Kashgar, 
Yurkand,  Kokan,  Khotan,  Heraut,  Maimona,  Ankhoy,  Orgauntsh, 
Candahar,  Meshed,  Astrachan,  Orenburg,  and  from  Hindoostaun. 
The  people  of  Bokhara  visit  the  great  fair  of  Makariev,  called 
here  Makria,  and  go  frequently  with  their  merchandise  to  Saratow; 
and  the  Jews  go  sometimes  to  Sklov,  in  the  government  of 
Mohilev. 

AFFGHAUNS. 

March  19. — I  visited  to  day  some  learned  Affghauns,  who  came 


Bokhara.— 1832.  143 

from  Affghanistaun,  in  order  to  teach  some  young  men  Tawarikh 
(history),  and  Ylm  Illahyath  (divinity),  Ylm  Nujum  (astronomy), 
Mantak  (rhetoric),  and  Falsafee  (philosophy).  They  told  me, 
that  the  Affghauns  were  the  descendants  of  Khaleed  the  son  of 
Waleed,  who  was  by  the  father's  line  a  Jew,  and  by  the  mother's 
line  a  Koreish. 

Waleed  was  an  inveterate  enemy  to  Mohammed.  Mohammed 
prayed  to  God  the  Lord  of  the  worlds,  that  some  of  the  family  of 
Waleed  should  be  converted.  Gabriel  appeared  to  Mohammed 
and  said  to  him,  "Cease  to  pray,  for  a  giant  of  the  family  of  Wa- 
leed shall  turn  to  Islam."  And  that  giant  was  Khaleed  the  son  of 
Waleed,  a  mighty  man,  full  of  truth  and  integrity.  One  day  a 
battle  was  fought  against  the  Koreish.  Khaleed  lost  his  way,  and 
got  into  the  midst  of  the  camp  of  the  enemy.  The  Koreish  asked 
him,  "Who  art  thou1?"  Khaleed,  who  never  lied,  replied,  "I  am 
Khaleed,  the  son  of  Waleed,  a  warrior  in  the  army  of  the  Prophet 
of  God;  I  came  to  fight  against  you,  and  have  lost  my  way." 
The  Koreish,  though  infidels,  were  a  highminded  people;  they  re- 
plied, "There  thou  wilt  find  the  arm}7  of  Mohammed,  the  son  of 
Abd  Ullah;  soon  it  will  be  decided,  who  are  the  true  Gods."  Kha- 
leed, the  brave,  replied,  "God,  and  nothing  but  God,  and  Moham- 
med the  prophet  of  God!"  He  swiftly  rede  off,  the  battle  was. 
fought,  the  victory  gained,  and  the  Koreish  fled.  Khaleed  turned 
to  Keis  Abd  Alrasheed,  the  Affghaun,  and  said  to  him,  "Go  and 
tell  the  Affghauns  in  the  mountains  of  Ghor,  that  the  battle  is 
fought,  the  victory  gained,  and  our  brethren  of  Khaibar  and  the 
Koreish  are  fled;  that  the  temple  of  Abraham  at  Mecca  is  ours, 
and  the  people  of  Arabia  in  the  desert  exclaim,  "God,  and  nothing 
but  God,  and  Mohammed  the  prophet  of  God!" 

The  same  Mullahs  at  Bokhara  repeated  to  me  the  story,  that 
their  language  was  the  language  of  Hell ;  and  AfFghana,  who  was 
the  architect  employed  by  Solomon  in  building  the  temple,  had 
learned  that  language  of  the  demon  who  was  chained  by  Solo- 
mon. 

I  heard  the  Affghauns  in  the  caravan-seray  of  Mullah  Bedr- 
Addeen  sing  the  following  song: 

Who  is  a  King  without  the  name? 

Chorus  1. 
It  is  Doost  Mohammed  Khan. 

Chorus  II. 
It  is  Doost  Mohammed  Khan. 
What  bold  slave  took  up  arms  against  his  master'? 
Shah  Kamran. 

Chorus  land  II. 
It  is  Doost  Mohammed  Khan, 
Who  put  to  flight  Shah  Kamran. 
It  is  Doost  Mohammed  Khan, 
Who  has  his  Seraglio  filled  with  Frank-like 
White  girls  of  the  Siyapoosh  Kaffrestaun. 


144  Bokhara.— 1832. 

Chorus. 
It  is  Doost  Mohammed  Khan, 
Who  has  opened  the  road  from  Cabool 
To  Boot-Bamian. 

Chorus  I  and  II. 
It  is  Doost  Mohammed  Khan, 
Who  subdued  Ali  Beyk  of  Seikhan. 
It  is  Doost  Mohammed  Khan! 
It  is  Doost  Mohammed  Khan! 

After  the  death  of  Shah  Mahmood,  King  of  the  Affghaims,  Fut- 
teh  Khan,  Doost  Mohammed  Khan,  Kohandeel  Khan,  Peer  Khan, 
and  Sultan  Mohammed,  his  slaves,  rebelled.  Futteh  Khan,  who 
had  taken  Heraut,  was  first  blinded,  and  then  killed  by  Shah. 
Kamran  of  the  old  dynasty.  Doost  Mohammed  KRan,  his  brother, 
took  possession  of  Cabool.  Kohandeel  Khan  took  possession  of 
Candahar  with  some  of  his  other  brothers;  and  Sultan  Moham- 
med Khan  with  Peer  Khan,  of  Peshawr.  Doost  Mohammed  Khan 
is  the  most  clever  of  the  brothers.  As  my  friend,  Lieut.  Arthur 
Conolly,  has  given  an  exact  account  of  the  political  change  of  Aff- 
ghanistaun,  I  abstain  from  doing  so. 

One  of  the  AfTghauns  observed,  "As  soon  as  the  Franks  (Eng- 
glish)  let  loose  Shoojah  Almoolk,  there  will  neither  be  a  Doost 
Mohammed,  nor  a  Kohandeel  Khan,  nor  a  Sultan  Mohammed 
Khan.  Affghanistaun  must  be  governed  again  by  a  crowned  King; 
we  are  neither  Balkhwee,*  nor  Hazarah,  nor  Turkomauns.  Hin- 
doostaun  has  belonged  to  us,  now  we  are  afraid  of  Runjud  Singh, 
an  infidel.  Let  the  Franks  give  us  a  King,  and  we  are  their  hum- 
ble slaves!  The  Franks  have  taken  Hindoostaun,  not  by  the  sword, 
but  by  knowledge,  justice  and  equity;  and  they  shall  take  the 
world  by  knowledge.  Let  us  look  at  their  women  at  Bombay, 
with  their  graceful  and  high  breasts,  firm  like  a  wall;  and  who 
know  to  read  and  to  write." 

The  oriental  people  are  after  all  the  most  clever  and  extensive 
travellers  in  their  country.  I  frequently  saw,  when  travelling  in 
the  desert  of  Egypt,  men  and  women  eighty  years  of  age,  perform- 
ing their  pilgrimages  to  Jerusalem.  Thus  I  met  here  an  old  Osbek 
Mullah,  who  had  travelled  in  Yarkand,  China,  Tibet,  Cashmeer, 
Calcutta,  Bombay,  Mecca,  Egypt  and  Constantinople;  he  went 
from  Bombay  to  Calcutta  in  a  ship  commanded  by  a  Captain  Tay- 
lor. He  desired  me  to  read  some  portion  of  the  Bible  to  him, 
which  I  did.  He  observed  that  I  would  be  received  well  at  Sa- 
marcand,  "The  ornament  of  the  face  of  the  Earth,"  as  it  is  called. 

ARMIES  OF  THE  DIFFERENT  KINGS  IN  TOORKESTAUN. 

The  King  of  Bokhara  cannot  place  in  the  field  above  20,000 
men,  who  would  mostly  consist  of  cavalry;  for  though  he  has  100 
cannons,  he  has  no  men  who  know  well  the  use  of  them. 

*  Balkhwee  are  Barbarian  Nomades,  wandering:  about  in  the 
mountains  of  Hindoo  Koosh,  between  Kholm  and  Cabool;  they  are 
robbers  and  murderers. 


Bokhara.— 1832.  145 

Mohammed  Moorad  Beyk,  King  of  Kondoz,  has  not  above 
12,000  men. 

King  of  Khiva,  30,000  men. 

The  King  of  Shahr  Sabz,  whose  name  is  Yadkar  Beyk,  son  of 
Attalek,  can  place  4000  men. 

Daniel,  King  of  Kokan,  can  place  100,000  men. 

There  are  at  Bokhara  100  colleges  filled  with  Mullahs:  the  books 
they  read  are,  Jelaal,  Beidaavee,  and  all  the  ancient  commentators 
of  the  Koran:  they  take  all  their  Astronomical,  Astrological,  Medi- 
cal and  Philosophical  knowledge  from  the  Koran  and  its  commen- 
tators. 

The  SoofFees  of  Bokhara  are  quite  different  from  those  of  Sheeras, 
and  Meshed:  those  of  Sheeras  and  Meshed  are  mystical  infidels, 
and  antinomians;  but  the  Sooffees  of  Bokhara  strictly  believe  in 
the  Koran,  and  try  to  regulate  their  life  accordingly;  they  are  not 
addicted  to  such  abominable  crimes  as  the  rest  of  the  Mohamme- 
dans at  Bokhara  are,  and  try  to  come  near  to  God. 

The  Kings  of  Bokhara  and  Khiva  have  established  order  in  their 
capitals,  and  in  their  neighbouring  territories.  The  King  of  Bo- 
khara has  established  order  as  far  as  Balkh,  and  the  King  of  Khi- 
va throughout  his  country. 

BABA  DEEN, 

The  great  Patron  Saint  of  Bokhara,  lived  some  hundred  years 
ago,  and  was,  as  the  Dervishes  explain  it,  drunk  with  the  love  of 
God,  walking  about  naked  in  the  streets  of  Bokhara.  Baba  Deen 
was  highly  respected  by  the  King  of  Bokhara.  At  present,  pil- 
grimages are  performed  to  him;  and  the  King  of  Kondoz,  notwith- 
withstanding  the  deadly  enmity  he  bears  to  the  King  of  Bokhara, 
sends  every  year  an  offering  of  rice  for  Baba  Deen  at  Bokhara. 

The  memory  of  this  Dervish  is  highly  revered;  but  the  Der- 
vishes now  living,  are  generally  hated  by  the  stiff  orthodox  Mul- 
lahs. 

In  every  denomination  of  religion,  there  are  among  its  professors 
two  kinds  of  people:  first,  those  who  content  themselves  with  a 
cold  orthodox  creed,  whilst  they  do  not  seek  after  internal  religion, 
and  close  communion  with  God.  This  is  the  case  among  the  pro- 
fessors of  the  Christian  religion,  and  this  I  found  to  be  the  case 
with  the  Mohammedans.  To  the  first  class,  the  Mullahs  of  Bo- 
khara belong;  to  the  second  class,  the  Dervishes  of  Bokhara,  who 
are  generally  Sooffees,  but  of  a  different  character  from  those  of 
Persia.  The  Sooffees  of  Bokhara,  are  people  who  really  try,  as 
they  express  themselves,  "to  come  nearer  to  God,"  by  a  moral  life, 
separation  from  the  world,  meditation,  prayer,  and  reading  the 
books  of  other  religious  sects.  Many  of  them  are  like  Cornelius 
of  Cesarea,  whose  prayers  and  alms  went  up  as  a  memorial  before 
God.  These  are  termed  hypocrites  by  the  Mullahs;  and  as  there 
are  some  hypocrites  among  the  Bokhara  Sooffees,  they  believe  it 
right  to  reject  the  whole  sect. 

Whilst  at  Bokhara,  I  remember  having  heard  a  conversation  be- 
13 


146  Bokhara.— 1832. 

tween  two  Jewesses  at  the  house  of  one  Ruben,  a  Jew  from  Me- 
shed. The  gossip  was  precisely  of  that  turn,  so  common  even 
amongst  the  fashionable  circles  of  women  in  E  urope,  especially  in 
ball  rooms;  marking  out  certain  ladies  of  their  acquaintance,  as  as- 
suming a  degree  of  piety  and  modesty,  with  which  their  conduct 
on  some  occasions  was  known  not  very  strictly  to.  accord;  observ- 
ing that  they  were  very  gay  in  their  younger  days;  that  one  does 
not  become  worse  by  going  to  balls;  that  enthusiasm  does  a  vast 
deal  of  harm,  especially  among  young  people;  that  many  fine, 
beautiful  ladies  do  not  get  husbands  on  that  very  account.  Tell 
a  Turkomaun  woman,  that  a  certain  lady  is  of  an  ancient  tribe,  and 
another  will  instantly  relate  something  to  detract  from  the  charac- 
ter of  her  ancestors.  The  world  is  everywhere  the  same;  there  is 
not  the  least  difference  between  the  nature  of  an  unconverted  Turko- 
maun woman,  and  that  of  a  fashionable  lady  in  high  circles  of  so- 
ciety in  England,  or  like  a  spinster  36  years  of  age,  anxious  to  get 
a  husband  and  jealous  of  the  happy  lot  of  a  girl  of  seventeen  years 
of  age. 

DEPARTURE  FROM  BOKHARA. 

I  prepared  for  leaving  Bokhara.  Some  of  the  inhabitants  called 
on  me  the  evening  before,  and  related  to  me  how  harshly  they  had 
been  treated  by  Tshingis  Khan  on  his  arrival  in  that  town. 

The  King  of  Bokhara  sent  me  my  passport,  through  an  officer 
of  the  Custom-house:  I  have  before  me  the  original,  of  which  I 
give  the  translation,  made  by  the  private  Monshee  of  Lord  William 
Bentinck,  Governor  General  in  India,  when  at  Simlah. 

"The  high  order  has  been  issued,  that  Joseph  Wolff,  the  Eng- 
lishman, return  to  his  country.  It  is  therefore  ordered,  that  no  one 
shall  detain  or  molest  him  on  his  road.  This  command  is  to  be 
executed.     Bokhara,  Shabaan  1247.     Hegira." 

March  21. — Goosh-Bekee  sent  for  the  chief  of  the  caravan  and 
for  Yehoodah  Cashi,  a  Jew  from  Balkh,  who  were  leaving  Bokha- 
ra for  that  place.  He  particularly  recommended  me  to  their  pro- 
tection, and  I  set  out  with  them;  three  more  Jews  joined  us  on  the 
road.  I  proclaimed  the  Gospel  of  Christ  to  Yehoodah  Cashi  from 
Balkh. 

March  22. — WTe  made  about  28  English  miles  in  the  desert. 

March  23. — Again  28  miles  through  the  desert.  A  Mullah  from 
Balkh,  and  some  of  the  servants  of  Aishaun  Khoja,  Governor  of 
Balkh,  who  were  our  travelling  companions,  shewed  me  very  great 
attention.  There  were  people  from  Ankhoy  and  Cabool  in  the 
caravan.  I  never  remained  with  the  caravan,  but  always  rode  on 
before  with  the  Mullah  from  Balkh,  who  spoke  Arabic,  and  became 
my  great  friend. 

March  24. — I  arrived  at  Jendeer.  This  village  is  inhabited  by 
Turkomauns,  subject  to  the  King  of  Bokhara.     We  stopt  there  till 

March  26. — When  we  arrived  in  the  evening  among  the  Kara 
Turkomauns,  they  came  out  to  touch  my  Bible,  for  which  they 
have  a  great  veneration.  Here  we  arrived  at  the  banks  of  the 
Oxus,  called  "Labbe  Darya,"  (Lip  of  the  sea.) 


Balkh.— 1832.  147 

March  30. — We  crossed  again  the  Oxus,  and  arrived  at  Kirkee, 
inhabited  by  Tatshik,  and  governed  by  a  covetous  Governor;  but 
the  Mullah  of  Balkh,  whose  name  is  Mullah  Khoja  Rooshnay, 
said  to  me,  "First,  we  became  friends  together;  after  this,  I  became 
your  brother,  and  therefore  I  shall  assist  you  that  you  may  escape 
the  attention  of  the  Governor."  He  took  me  into  his  room,  where 
I  stopt  quietly  until  we  left  the  place;  in  the  evening  I  read  to  him, 
at  his  request,  some  portions  of  the  Gospel. 

In  the  evening,  the  merchants  of  Cabool  came  to  me,  and  asked 
me  whether  I  was  in  want  of  money;  for  they  readily  would  give 
it  to  me,  and  I  might  pay  it  back  to  them  at  Cabool.  I  shewed 
Mullah  Khoja  Rooshnay  my  firman  from  the  Sultan  of  Constanti- 
nople: he  performed  pilgrimage  to  it;*  for  the  Sultan  of  Constan- 
tinople stands  in  high  veneration  at  Toorkestaun:  he  is  considered 
as  the  Khaleefa,  Successor  of  Mohammed. 

April  3. — We  made  again  30  English  miles,  and  slept  in  a  sandy 
desert. 

April 4. — We  made  again  30  English  miles,  and  slept  in  the 
desert;  when  we  were  alarmed  with  a  report,  that  the  Kadaghan, 
a  tribe  under  Mohammed  Moorad  Beyk  of  Kondoz,  had  invaded 
the  territory  of  Balkh;  but  it  proved  to  be  false. 

Myself,  the  Mullah,  the  Jew,  and  my  servant,  rode  on  swiftly 
before  the  caravan,  and  arrived  at  Balkh  on  the  seventh  day  of 
April.     We  rode  80  miles  in  two  days. 

ARRIVED  AT  BALKH. 

April  7. — I  arrived  at  Balkh,  the  mother  of  cities,  and  lodged 
with  Mullah  Yehoodah  Cashi,  the  Jew,  my  fellow  traveller,  in  the 
Jewish  quarter,  which  is  closed  in  by  a  gate,  and  shut  up  on  a 
Sabbath  day.  Both  chief  Rabbis  Mullah  Benjamin  Cashi,  for 
whom  I  had  a  letter  from  the  Jews  of  Meshed,  and  Mullah  Simha 
called  on  me.  I  entered  with  them  into  an  argument  about  Jesus 
Christ  the  very  first  hour  of  my  arrival:  they  desired  the  Gospel 
in  Hebrew,  but  alas,  I  had  it  not  to  give  them.  I  promised  to  send 
it  to  them  after  my  arrival  in  India.  Mullah  Yehoodah  Cashi  be- 
haved very  badly  to  me,  for  which  he  was  reproved  by  the  Rabbis: 
he  first  put  me  into  a  most  filthy  apartment;  but  when  he  saw  that 
I  wanted  to  go  to  the  caravan-seray,  he  gave  me  a  very  nice  room 
up  stairs:  he  actually  gave  me  nothing  to  eat,  except  some  Indian 
corn,  and  cheated  me  as  much  as  he  could.  My  servant  told  me 
after  this,  that  Yehoodah  Cashi  had  told  him,  that  he  would  try  to 
get  rid  of  me  as  soon  as  possible,  in  order  that  I  may  not  infect  the 
Jews  with  my  doctrine;  and  that  he  believed  he  should  be  doing 
an  acceptable  thing  before  God,  to  cheat  me  as  much  as  he  could; 
for  I  was  a  heretic,  and  not  a  real  Jew. 

*  "Perform  the  Pilgrimage  to  it,"  an  expression  used  in  Toorkes- 
taun, for  conveying  the  idea  of  their  performance  of  devotion  to 
some  holy  thing;  just  as  they  do  to  the  holy  things  on  their  pilgrim- 
age to  Mecca,  or  to  the  tomb  of  Shahe  Merdaan,  i.  e.  Ali  at  Mazaur. 


148  Balkh.— 1832. 

April  8. — I  proclaimed  the  Gospel  to  Mullah  Benjamin,  and 
proved  to  him,  that  Joseph's  history  was  a  type  of  Jesus  of  Naza- 
reth. I  scarcely  ever  saw  a  Rabbi  so  teachable  as  Mullah  Benja- 
min. 

At  Balkh  are  100  Jewish  families,  or  500  souls.  The  rest  of  the 
inhabitants  of  that  city  are,Tatshik,  Osbek,  Affghauns,  a  few  Hin- 
doo merchants,  a  few  Nogays.from  Cassan,  and  Arabs.  Near 
Balkh  are  villages  entirely  inhabited  by  Arabs,  who  speak  the 
Arabic  language.  One  of  those  Arab  villages  is  called  Joktan, 
probably  of  the  Arab  tribe  Joktan,  who  still  inhabit  the  country  of 
Hadramawt  and  Yemen,  mentioned  in  Genesis  x.  26. 

April  9. — I  was  again  visited  by  Mullah  Benjamin,  to  whom  I 
preached  that  Jesus  was  the  Son  of  God.  The  more  I  see  of  this 
country,  the  more  I  am  convinced  that  there  is  not  a  more  hopeful 
field  for  a  Missionary  than  Toorkestaun.  The  Persian  likes  to 
read  the  Bible,  and  to  converse  about  religion  for  the  sake  of  curi- 
osity; but  the  Turkomauns  in  the  desert,  with  all  their  barbarity, 
and  the  people  of  Bokhara,  with  all  their  corruption,  and  the  inhabi- 
tants of  Balkh,  like  to  converse  about  religion,  and  to  hear  of  it, 
from  a  genuine  feeling  for  religion.  The  Jews  of  Balkh,  and  even 
the  bigotted  Yehoodah  permitted  me  to  read  in  the  Law  of  Moses 
in  their  synagogue,  and  to  preach  to  them  Christ. 

AISHAUX  KHOJA.* 

I  called  on  Aishaun  Khoja,  the  Governor  of  Balkh,  who  is  strictly 
subject  to  the  King  of  Bokhara;  he  is  a  Sooffee  from  Bokhara,  and 
a  Khoja.  This  Governor  is  very  often  driven  out  of  Balkh  by  the 
King  of  Kondoz,  Mohammed  Moorad  Beyk.  Whenever  he  goes 
to  Akhtsha,  a  distance  of  eight  English  miles  from  Balkh,  he 
makes  every  night  excursions  with  his  soldiers,  until  the  people 
of  Kondoz  are  obliged  to  leave  the  city  of  Balkh  again.  Aishaun 
Khoja  has  no  nose;  he  therefore  conceals  that  part  of  his  face  with 
a  handkerchief;  he  was  just  surrounded  by  Mullahs,  with  whom 
he  was  reading  Jelaal.  There  was  a  Nogay  Tatar,  who  was  a 
Mullah  by  profession,  and  who  came  from  Cassan;  he  was  well 
versed  in  the  Russian  tongue. 

As  Aishaun  Khoja  had  heard,  that  I  was  a  believer  in  Jesus,  he 
desired  me  to  give  him  the  blessing  (Fatha).  I  read  instead  of  it 
the  Sermon  on  the  Mount  in  the  presence  of  the  rest,  and  he  de- 
sired Mullah  Simha,  the  Jew,  who  had  accompanied  me,  to  read 
a  portion  from  the  Old  Testament  to  him. 


From  Aishaun  Khoja,  and  the  rest  of  the  Mullahs,  I  was  in- 
formed again,  that  Balkh  had  been  built  by  a  son  of  Adam,  and 
that  it  was  first  called  Hanah,  then  Halah,  then  Balakh,  and  after 
this,  Balkh.  Compare  Genesis  iv.  17,  with  2  Kings  xvii.  6. 
Balkh  was  several  times  destroyed  and  built  up  again;  but  it  never 

■     *  Khoja;  in  Persia  they  call  an  eunuch  Khoja:  but  in  Toorkes- 
taun one  of  the  family  of  Mohammed  is  called  Khoja. 


BalMi.— 1832.  149 

was  rebuilt  after  the  great  destruction  by  Tshingis  Khan,  who  de- 
stroyed the  town,  and  put  to  death  the  inhabitants  thereof.  Balkh 
may  'now  contain  10,000  inhabitants.  As  in  Rome,  one  passes 
through  an  extensive  tract  of  ground  in  the  midst  of  the  city,  so 
that  he  would  think  himself  in  the  desert,  but  is  still  within  the 
town;  thus  it  is  within  the  very  walls  of  Balkh,  and  then  after  an 
hour's  ride,  one  meets  with  mighty  ruins.  Before  its  destruction, 
it  must  have  been  larger  than  Bokhara. 

There  are  some  effects  of  Morecroft  still  in  Aishaun  Khoja's 
hands;  and  if  somebody  would  go  there  with  letters  from  the  Go- 
vernor General  of  India,  Aishaun  Khoja  would  be  honest  enough 
to  deliver  them  to  him.  Morecroft's  body  was  carried  from  Ankhoy 
to  Balkh,  and  buried  there  in  the  sepulchre  of  the  Jews;  but  the 
Jews  protested  against  it,  and  he  was  taken  away  and  buried  sepa- 
rately. 

I  went  back  to  my  lodging.  Yehoodah  Cashi  shewed  me  the 
Talmud,  (the  treatise  of  Berachoth,)  in  which  it  is  said,  that  God 
weeps  every  night  three  times,  on  account  of  his  having  destroyed 
the  Temple;  which  Rabbi  Eliezer  proves  in  that  treatise  by  Jere- 
miah xxv.  30,  "The  Lord  shall  roar  from  on  high,  and  utter  his 
voice  from  his  holy  habitation;  he  shall  give  a  shout,  as  they  that 
tread  the  grapes,  against  all  the  inhabitants  of  the  earth."  Mullah 
Yehoodah  confessed,  that  there  are  stories  in  the  Talmud,  which 
have  no  common  sense.  Rabbi  Eliezer  says  in  the  same  treatise 
of  Berachoth,  that  there  are  three  watches  in  the  night:  the  first 
watch  is,  when  the  ass  brays;  the  second,  when  the  dog  barks;  and 
the  third, "when  the  mother  suckles  her  baby.  Rabbi  Isaac  Bar 
Samuel  says  in  the  same  treatise,  "God  roars  like  a  lion,  and  says, 
'Woe  that  I  have  destroyed  my  house,  and  burnt  my  temple,  and 
sent  my  children  into  captivity  among  the  nations  of  the  world!'" 

I  found  the  climate  at  Balkh  very  injurious  to  my  health;  and 
both  the  water  and  the  bread  are  very  unhealthy:  the  people  of 
Balkh  confirm  this  truth,  by  looking  quite  yellow  and  pale.  I  de- 
termined therefore  to  leave  Balkh  immediately  without  a  caravan, 
and  hired  a  muleteer  from  Cabool,  promising  to  pay  him  on  my 
arrival  at  Cabool. 

DEPARTURE  FROM  BALKH. 

April  10. — I  left  the  Mother  of  cities,  as  they  call  this  capital  of 
Bactria,  and  after  three  hours  arrived  at  Mazaur,  12  English  miles 
from  Balkh. 

A  kind  hearted  Tatshik,  who  has  been  to  Mecca,  gave  a  room 
in  his  house.  He  was  a  relation  of  the  Governor  of  Mazaur,  in 
whose  hands  all  the  property  of  the  companions  of  Morecroft  was 
deposited.  My  muleteer,  who  had  been  the  muleteer  of  Morecroft, 
and  who  asserts,  that  the  whole  of  that  party  was  poisoned  by  the 
Governor  of  Mazaur,  made  me  promise,  that  I  should  not  make  it 
known  there  that  I  was  an  Englishman;  without  which  promise, 
he  would  not  have  left  Balkh  with  me.  I  managed  it  in  the  fol- 
lowing manner:  (for  I  told  my  muleteer,  that  I  would  not  betray 
myself,  although  I  should  speak  the  truth.) 
13* 


150  Mazaur,  Kkoolloom,  Hindoo  Koosh. — 1832. 

Host.  Who  are  you? 

Myself.  A  Christian  pilgrim  who  has  been  at  Jerusalem. 

H.  Where  is  your  house? 

M.  At  Malta;  whose  inhabitants  are  descendants  of  Arabians.* 

H.  Who  is  Governor  there? 

K.  Ponsonby  Khan. 

H.  How  far  are  you  from  Constantinople? 

M.  If  you  go  in  one  of  our  boats,  called  steam-boats,  you  may 
be  there  in  four  days. 

The  Governor  of  Mazaur  is  only  nominally  subject  to  the  King 
of  Bokhara,  and  is  even  frequently  in  alliance  with  Mohammed 
Moorad  Beyk  of  Kondoz. 


Mazaur  contains  about  10,000  inhabitants,  and  is  a  famous  place 
of  pilgrimage.  They  pretend  falsely,  and  against  all  Mohammedan 
history,  that  Ali,  who  is  here  called  Shahe  Merdaan,  (King  of 
men),  arrived  here  from  Arabia,  riding  upon  a  camel;  and  soon  after 
becoming  ill,  he  said,  "Upon  the  spot  where  my  camel  is  standing, 
there  I  wish  to  be  buried."  He  died,  and  was  buried  upon  the 
spot  where  his  camel  stood.  After  he  was  buried,  his  camel  dis- 
appeared in  the  presence  of  thousands  of  people. 

Pilgrims  come  from  Affghanistaun,  Cashmeer,  Kokan,  Shahr- 
Sabz,  Hindoostaun,  Khiva  and  Bokhara;  and  abundance  of  miracles 
are  related  as  being  performed  there:  such  as  sick  camels  becoming 
healed,  barren  women  becoming  fruitful;  and  impotent  men  gaining 
strength. 

April  12. — I  left  Mazaur  with  a  caravan  for  Khoolloom,  which 
is  likewise  called  Tatshgorkhan,  or  Tashgora;  the  road  towards  it 
from  Mazaur  is  very  dangerous;  for  the  people  of  Mohammed 
Moorad  Beyk  attack  here  generally  the  caravans.  Khoolloom  is 
inhabited  by  about  8000  Tatshik,  and  a  few  Hindoo  merchants. 
It  was  here,  that  Mr.  Morecroft  was  taken  hold  of  and  carried  to 
Kondoz,  where  he  was  obliged  to  ransom  himself  with  a  large 
sum.  The  Chief  of  the  Custom-house  here  is  a  Hindoo.  This 
day  I  did  not  stir  out  of  my  room. 

April  14. — We  left  Khoolloom,  and  arrived  at  a  village  called 
Hasrate  Sultan.  Here  is  the  sublime  Indian  Caucasus,  generally 
called  Hindoo  Koosh,  a  branch  of  the  mighty  Himmalayah:  one 
begins  to  pass  between  two  lofty  and  mighty  walls,  over  green 
grass,  and  along  rivulets  of  clear  water.  It  is  30  English  miles 
from  the  former  place. 

April  15. — We  arrived  at  Eybak,  24  English  miles  from  Hasrate 
Sultan. 

April  16. — We  were  frightened  by  a  tribe  of  Kadaghan  and 
Balkhwee,  robbers  in  the  mountains,  so  that  we  were  obliged  to 
hide  ourselves  in  the  clefts  of  the  rocks.     We  arrived  near  the 


*  Every  body  knows  that  Malta  is  inhabited  by  descendants  of 
Phenieians. 


Hindoo  Koosh. — 1832.  151 

ruined  place  called  Khoram,  where  we  again  slept  in  the  clefts  of 
a  rock.  Here,  Tshingis  Khan  died  from  the  effects  of  a  melon, 
sent  to  him  from  Balkh,  in  which  there  was  a  little  pernicious  in- 
sect. 

April  17. — We  arrived  at  Rohee,  where  the  Hazarah  live  in 
holes  and  caverns  of  the  rocks,  24  English  miles  distant  from  the 
former  place. 

ARRIVAL  AT  DOOAB. 

As  my  people,  namely,  one  Mohammedan  and  two  Jewish  ser- 
vants, and  my  muleteers  knew,  that  I  had  been  at  Jerusalem,  they 
called  me  Hadjee,  i.  e.  Pilgrim;  and  the  Mohammedans  of  Bokha- 
ra, the  Turkomauns  in  the  desert,  and  the  inhabitants  of  Mazaur, 
treat  with  distinction  any  Christian  or  Jewish  Hadjee;  but  the 
Sheah  (followers  of  Ali)  have  no  regard  except  for  a  Mohammedan 
Hadjee.  Arriving  at  Dooab,  I  sat  down  upon  the  ground;  and  be- 
ing asked  for  my  name,  I  replied,  "Hadjee  Youssuf:"  they  desired 
my  blessing,  which  I  gave  to  them.  They  then  asked  my  Mo- 
hammedan servant,  whether  I  was  a  Mussulman;  he  replied, 
"Yes;"  I,  on  hearing  it,  said,  "No;"  then  they  asked  me  why  I 
had  given  them  the  blessing;  I  answered,  "I  am  a  believer  in  Jesus 
Christ,  and  was  respected  at  Bokhara  as  a  Hadjee,  because  I  was 
at  Jerusalem."  The  Chief  of  the  place.-  Now  say,  God  is  God,  and 
Mohammed  the  Prophet  of  God;  else  we  will  kill  you.  Myself- 1 
am  a  believer  in  Jesus.  The  Chief  assembled  the  Mullahs,  who 
looked  into  the  Koran,  and  I  was  sentenced  to  be  burnt  alive.  I 
appealed  to  Mohammed  Moorad  Beg,  and  told  them  that  I  was  an 
Englishman.  Mullahs.-  Then  purchase  thy  blood.  Myself-  Then 
take  all  I  have.  And  thus  they  did;  they  stripped  me  of  every 
thing,  even  of  my  three  shirts,  and  the  only  bed  cover  I  had  with 
me.     Dooab  is  18  miles  from  Roohe. 

April  19. — We  arrived  at  Matar,  16  E.  m.  from  Dooab.  The 
Emeer*  treated  me  kindly;  but  knowing  me  to  be  a  Christian,  he 
desired  me  to  give  him  brandy;  for  they  always  procured  brandy 
from  the  Armenians  of  Cabool;  but  I  never  had  spirits  with  me, 
therefore  his  desire  was  not  satisfied. 

April  20. — We  arrived  at  Kamard,  12  English  miles  from  Matar, 
and  were  hospitably  received  by  the  Hazarah  Chief,  Rehmut 
Ullah  Khan,  who  literally  spends  his  time  as  described  in  Isaiah 
v.  11,  sitting  under  a  tree  of  roses:  he  has  players  on  the  timbrel 
around  him,  and  drinks  brandy  from  morning  till  night. 

BALKH  WEE. 

A  tribe  is  wandering  about  in  these  parts,  who  are  Tobbers  and 
murderers;  they  are  called  Balkhwee,  and  make  this  whole  road 
dangerous.  Rehmut  Ullah  Khan  is  a  terror  to  them;  he  had  three 
of  them  going  about  in  irons  in  his  house,  who  he  had  taken  pri- 
soners. Their  religion  is  not  known.  They  speak  a  corrupt  Per- 
sian.   As  soon  as  they  are  taken,  they  are  made  slaves. 

*  Emeer  is  the  title  which  those  petty  chiefs  in  the  mountains 
bear. 


152  Affghanistaun.—IQ32. 

Rehmut  Ullah  Khan  is  a  tall,  stern  looking  man,  without  a 
beard,  as  is  the  case  with  most  of  the  Hazarah,  and  with  all  the 
people  of  Great  and  Little  Tibet  who  I  have  seen.  He  is  tribu- 
tary to  Mohammed  Moorad  Beyk,  and  his  great  friend. 

Aprils. — We  arrived  at  Seighan;  here  I  learnt  that  two  Eng- 
lish gentlemen  had  arrived  at  Peshawr  with  fifteen  servants, 
who  were  going  to  reclaim  the  property  of  Mr.  Morecroft's  party 
at  Mazaur. 

The  Chief  of  Seighan  is  only  nominally  subject  to  Doost  Mo- 
hammed Khan  of  Cabool.  He  is  a  robber,  but  I  had  nothing  with 
me  for  him  to  take. 

April  23. — We  arrived  at  Soorkhdar,  20  English  miles  from 
Seighan.  This  is  the  first  place  belonging  to  Doost  Mohammed 
Khan  of  Cabool. 

April  24. — We  arrived  at 

BOOT-BAMIAN", 

30  English  miles  from  Seighan;  it  must  have  been  a  large 
town  in  former  times.  There  are  still  idols  of  stone  of  an  im- 
mense height  preserved,  on  which  account  it  is  called  Boot-Bamian, 
for  Boot  is  the  Persian  word  for  Idol.  The  country  round  Boot- 
Bamian  Was  at  this  time  disturbed;  as  Doost  Mohammed  Khan 
had  had  of  late  some  dissentions  with  the  Chiefs  of  the  Sheah, 
being  himself  a  Sunnee. 

The  Governor  of  this  place  is  a  servant  of  Haje  Khan,  one  of 
the  chief  men  of  Doost  Mohammed  Khan  at  Cabool.  He  gave 
me  two  letters,  one  for  the  Chief  of  the  village  Tobtshee,  and  the 
other  for  the  Chief  of  Kaloo,  desiring  the  latter  to  assist  me  in  my 
passage  across  the  snowy  mountains.  The  Governor  advised  me 
however,  not  to  inform  Yezdoon  Bakhsh,  a  Chief  in  the  moun- 
tain, whose  territory  we  had  to  pass,  that  I  was  an  Englishman; 
for  as  he  had  declared  himself  just  now  a  rebel  against  Doost  Mo- 
hammed Khan,  he  would  certainly  try  to  extort  money  from  me, 
as  he  did  from  Morecroft,  though  I  was  entirely  destitute  of  every 
thing.  We  went  that  same  day  to  Tobtshee,  and  remained  there 
till  April  27.     Tobtshee  is  12  miles  from  Boot-Bamian. 

April  27. — We  arrived  at  Kaloo,  where  I  delivered  the  letter  to 
the  Chief.  He  tore  the  letter,  cursed  my  wives  and  children,  and 
the  wives  and  children  of  the  Governor  of  Boot-Bamian,  and  the 
wives  and  the  slaves  and  children  of  Doost  Mohammed  Khan,  and 
said,  "We  have  sent  a  deputation  to  Doost  Mohammed  Khan;  if 
he  grants  our  request,  well;  if  not,  we  will  stop  every  caravan, 
and  put  in  irons  every  merchant,  that  passes  this  road."  He  how- 
ever suffered  me  to  continue  my  journey,  and  we  made  as  much 
haste  as  we  could.  The  reason  of  the  anger  of  the  Chief  of  Ka- 
loo, was,  that  the  Governor  of  Boot-Bamian  had  taken  forcible 
possession  of  a  fort  belonging  to  the  Hazarahs,  who  are  in  alliance 
with  the  inhabitants  of  Kaloo. 

April  28. — We  arrived  in  the  village  of  the  rebel  Chief,  Yez- 
doon Bakhsh,  12  English  miles  from  Kaloo.     I  was  in  such  a 


Ajfghanistaun.— 1832.  153 

miserable  condition,  covered  with  rags,  that  he  could  never  suspect 
me  of  being  an  Englishman;  and  after  asking  a  few  questions  of 
my  muleteer,  without  even  looking  at  me,  we  continued  our  jour- 
ney on  foot,  wading  through  the  snow. 

April  29. — We  slept  in  the  village  called  Sayd  Kalaa,  which 
means  the  Castle  of  Sayds,  of  the  family  of  Mohammed;  the  in- 
habitants of  this  village  are  Hazarah;  they  are  governed  by  four 
Sayd,  who  are  only  nominally  subject  to  Doost  Mohammed  Khan 
of  Cabool.  One  of  the  Hazarah  gave  me  his  stable  to  sleep  in; 
but  suddenly  a  Sayd  came,  and  said  that  a  Christian  ought  to  sleep 
in  the  open  air.  If  there  had  been  no  snow,  and  if  I  had  not  been 
entirely  without  clothes,  I  would  immediately  have  followed  his 
order;  but  under  these  circumstances,  I  made  an  attempt  to  mollify 
the  Sayd,  who  went  away  without  saying  one  word  more  on  the 
subject. 

April  30. — We  arrived  at  Serre  Cheshme,  20  miles  from  the 
former  place.  This  village  belongs  to  Nawaub  Jabr  Khan,  brother 
to  Doost  Mohammed  Khan.  The  same  day  I  arrived  at  another 
village  belonging  to  the  same  man;  both  villages  are  inhabited  by 
Tatshik.  I  sent  my  servant  on  to  Doost  Mohammed  Khan  at  Ca- 
bool, announcing  my  arrival  in  his  territory,  and  pursued  my  jour- 
ney slowly.  We  passed  through  the  villages  Mydaun  and  Kel- 
laa  Kazee,  and  stopt  at  Dedona,  fifty  English  miles  from  Serre- 
Cheshme. 

My  muleteer  took  me  into  his  house;  but  being  afraid  that  I 
should  not  be  able  to  pay  him,  he  determined  to  keep  me,  until 
my  servant  returned  with  an  answer  that  my  debt  should  be  paid. 

I  prayed  to  Jesus  Christ  my  Saviour,  who  never  left  a  prayer  of 
mine  unheard,  to  assist  me  in  my  present  trouble;  when  suddenly 
on  the  1st  of  May  my  servant  appeared,  with  a  horse  from  Lieuten- 
ant Burnes,  with  clothes  from  Nawaub  Jabr  Khan,  and  a  letter 
from  Mr.  Burnes,  which.  I  subjoin. 

Cabool,  May  1,  1832. 
My  dear  sir, 

I  most  heartily  beg  to  congratulate  you,  in  the  name  of  myself 
and  fellow  traveller  (Doctor  Gerard),  at  the  success  which  has  at- 
tended your  arduous  and  perilous  journey  through  Toorkestaun. 
We  have  just  arrived  at  this  city  from  India  on  our  route  to  that 
country,  under  instructions  from  the  Supreme  Government  of  Bri- 
tish India,  and  for  purposes  which  I  shall  unfold  to  you  when  we 
have  the  pleasure  of  meeting.  I  wrote  these  few  hurried  lines  to 
beg  you  will  not  think  of  delaying  in  the  environs  of  this  city, 
but  come  at  once  to  Cabool,  where  you  may  equip  yourself  in  any 
manner  which  you  desire;  you  need  not  think  of  your  dress,  how- 
ever bad,  for  although  we  are  only  about  to  enter  our  difficulties, 
you  will  find  us  without  the  dress,  and  without  all  the  comforts  of 
Englishmen. 

I  learn  that  you  are  thinking  of  putting  up  with  the  Armenians 
in  Cabool;  but  I  beg  to  offer  you  my  strongest  and  most  earnest 
advice,  to  alight  at  where  we  are,  the  quarters  of  Nawaub  Jabar 


154  Jffghanistaun.— 1832. 

Khan,  the  brother  of  Doost  Mohammed  Khan.  The  Nawaub 
himself  anxiously  expects  you,  and  he  is  a  sincere  friend  to  Eu- 
ropeans, and  desirous  of  cultivating  their  esteem.  Every  one  of 
our  countrymen,  who  has  passed  through  this  country,  has  shared 
his  hospitality,*  and  the  good  man  himself  has  quite  the  character 
of  a  Patriarch.  The  British  Government  has  no  intercourse  with 
the  Chief  himself.  I  need  not  say  how  glad  we  shall  be  to  have 
you  under  the  same  roof,  which  shelters  ourselves,  and  with  how 
much  pleasure  we  shall  hear  you  recount  the  many  adventures  and 
dangers,  which  are  incidental  to  a  journey  like  that  which  you 
have  performed.  Since  entering  Affghanistaun  in  the  middle  of 
last  March,  I  have  been  making  many  enquiries  regarding  you; 
but  could  glean  no  tidings  till  my  arrival  here  a  few  hours  ago.  I 
happened  to  be  living  with  Lord  Bentinck,  at  the  time  the  letters 
announcing  your  approach,  from  yourself  and  Captain  Campbell, 
were  received;  but  the  long  lapse  of  time  had  dimmed  my  hopes 
of  meeting  you. 

I  grieve  to  say  that  my  fellow  traveller  has  been  for  some  time 
past  much  indisposed;  but  he  joins  me  in  wishing  you  to  loose  no 
time  in  coming  here.     Till  then  believe  me, 

My  dear  sir,  yours  most  faithfully, 

Alexander  Burnes." 

I  immediately  set  oif  for  Cabool,  which  is  only  three  miles  dis- 
tant from  Dedona.  I  need  not  say,  that  I  met  with  a  very  kind 
reception  from  Nawaub  Jabar  Khan,  and  Dr.  Gerard;  and  Lieute- 
nant Burnes,  at  the  time,  professed  himself  very  cordial.  Though 
he  did  not  act  a  very  upright  part. 

In  the  afternoon  the  Jews  and  Armenians  called  on  me.  There 
were  formerly  50  families  of  Jews,  and  50  Armenians  here,  both 
of  them  brought  here  by  Ahmed  Shah  from  Meshed,  60  years  ago; 
but  as  they  were  no  longer  allowed  to  sell  brandy,  most  of  them 
left  Cabool.  The  Jews,  ten  months  ago,  went  back  to  Meshed, 
and  the  Armenians  to  Erivaun.  There  are  now  only  4  Jewish 
families  and  4  Armenian  men,  and  19  Armenian  ladies.  I  pro- 
claimed the  Gospel  to  the  Jews. 

May  2. — The  two  principal  Armenians,  Simon  Macarditch,  and 
Kevork  Zohrab  David,  called  on  me,  and  desired  me  to  preach 
next  Sunday  in  their  church  in  the  Persian  language,  which  I  did. 
They  informed  me,  that  two  Armenians  are  in  the  military  service 
of  Runjeed  Singh,  the  King  of  the  Seiks,  both  stationed  at  Cash- 
meer.  One  of  them,  Vosgan  Baghtasar,  is  from  Erivan,  and  the 
other,  Hakobus  Hoannes,  from  Cabool. 

May  4. — Lieut.  Burnes  and  myself  dined  with  Doost  Moham- 
med Khan.  He  entered  with  Lieut.  Burnes  into  conversation  about 
the  state  of  India,  &c.     And  as  he  knew  that  I  was  a  Mullah,  he 

*  By  this  paragraph  of  Mr.  Barnes'  own  letter  it  is  clear  that  Mr. 
Burnes,  as  well  as  myself,  were  the  guests  of  Nawaub  Jabar  Khan, 
who  never  permitted  either  Burnes  or  myself  to  spend  one  single 
farthing  for  our  victuals. 


Affghanistaun. — 1832.  155 

desired  one  of  the  Mullahs  to  converse  with  me,  which  I  did  with- 
out an  interpreter  in  the  Persian  tongue,  and  not  as  Burnes  tries  to 
make  one  believe,  that  I  had  made  use  of  him  as  interpreter. 

Affghaun  Mullah.  Who  was  Jesus'? 

Myself.  The  son  of  God. 

A.  M.  God  has  no  wife. 

M.  There  are  even  among  men  different  kinds  of  sons:  a  bene- 
volent man,  who  brings  up  an  orphan,  clothes  and  feeds  him,  be- 
comes thus  the  father  of  the  orphan,  and  the  child  becomes  his  son. 
We  are  all  in  a  certain  sense  the  sons  of  God;  for  he  is  our  Crea- 
tor and  Preserver.  Jesus  Christ  is  the  Son  of  Gcd;  for  he  was 
born,  as  your  Koran  itself  states,  by  the  power  of  the  Holy  Ghost-; 
and  as  the  Koran  beautifully  expresses  it,  'God  said,  let  it  be,  and 
it  was.'  Jesus  is  called  the  Son  of  God,  for  the  fulness  of  the  God- 
head was  in  him  bodily.  His  spirit  of  wisdom,  and  His  spirit  of 
Might!  We  should  consider  those,  who  might  say  that  Jesus  was 
the  Son  of  God,  like  a  son  from  a  man  and  wife,  to  be  an  infidel. 

A.  M.  To  what  place  did  Jesus  go? 

M.  He  went  to  heaven. 

A.  M.  How  is  it  possible  that  he  should  go  to  heaven  with  a 
body? 

M.  How  do  you  wish  me  to  consider  you?  if  as  a  believer  in  the 
Koran,  I  shall  answer  from  ycur  own  book;  if  I  have  to  consider 
you  as  a  Kafer,  (infidel,)  I  must  take  another  ground. 

A.  M.  God  forbid  that  you  should  take  me  as  a  Kafer,  I  am 
a  Mussulman. 

M.  Then  how  could  Mohammed  go  to  heaven,  which  is  asserted 
by  your  Hadees? 

A.  M.  The  angel  Gabriel  carried  him  there. 

M.  And  Jesus  was  carried  there  by  the  power  of  God;  and  it  is 
even  stated  in  the  Koran,  that  Jesus  went  to  heaven. 

A.  M.  I  read  the  Gospel  of  Luke  and  Matthew,  when  at  Canda- 
har. 

Doost  Mohammed  Khan  sent  for  one  of  the  slaves  of  the  Kaffer 
Siyapoosh,  in  order  that  I  might  question  him.  He  was  a  boy  about 
12  years  of  age,  of  white  complexion.  I  asked  him  the  name  of 
God  in  their  language,  and  he  told  me  that  they  call  God  Imra. 

May  5. — The  Armenians  called  again  on  me,  and  told  me  that 
they  were  in  possession  of  a  book  written  by  Meiden  Nerses,  Pa- 
triarch of  Ech-Miazin,in  which  he  predicts,  that  all  the  Armenians 
shall  collect  around  Mount  Ararat,  before  the  coming  of  the  Lord, 
in  order  that  they  may  not  see  Antichrist. 

May  6. — I  preached  in  Persian  in  the  Armenian  Church.  All 
the  women  came  and  fell  at  my  feet,  praying  that  I  would  assist 
them  to  leave  Cabool,  and  go  to  Jerusalem;  they  are  not  oppressed 
by  the  Mussulmans,  but  they  have  no  means  of  subsistence. 

CHERAGH  RUSH,  (  LIGHT  KILLERS.) 

At  Cabool  and  the  surrounding  villages  a  sect  of  Ali  Ullahe,  be- 
lievers in  the  divinity  of  Ali,  exists,  who  are  likewise  called  Che- 


156  Mffghanistaun. — 1832. 

ragh  Kush,  (Light  killers,)  because  they  extinguish  the  lights  on  a 
certain  night,  and  commit  abominations. 

A  whole  village  of  Mussulmans  near  Cabool  abjured  the  Moham- 
medan creed,  and  turned  to  this  sect;  the  neighbouring  villages 
have  now  begun  a  crusade  against  them. 

INHABITANTS  OF  CABOOL. 

Tatshik,  Affghauns,  Jehaansheer  (Persians  from  Shooshe),  Cash- 
meer  people,  Hindoos,  Mawrulnehree  (Bokhara  people),  Belooj, 
Arabs  (carried  there  by  Nadir  Shah*),  Jews,  Armenians,  KafTre, 
Siyapoosh  (who  are  brought  here  as  slaves),  and  Khybaree.  The 
Jehaansheer  are  Sheah,  and  therefore  friends  of  the  Persian  Go- 
vernment; they  wrote  to  Abbas  Mirza,  inviting  him  to  come  to 
Cabool. 

MULLAH  MOHAMMED  ALI  BOBE. 

I  met  here  with  Mullah  Mohammed  Ali  Bobe,  born  at  Salegan, 
near  Poona,in  the  service  of  the  Honourable  Company  as  surveyor. 
He  has  been  at  Japan,  China,  Siam,  Java,  Sumatra,  Coromandel- 
coast,  Bengal,  Tekka,  Malabar,  Hindoostaun,  Punjaub,  Himalaya- 
mountains,  England,  Isle  of  France,  and  AfFghanistaun.  He  speaks 
English,  Persian,  Portuguese,  Malay  en,  Malabar,  Gusrate,  Marate, 
and  Hindoostanee. 

HISTORY  OF  THE  AFFGHAUNS. 

Mullah  Khodadad,  an  Affghaun,  called  on  me,  and  gave  me  the 
following  information  about  the  origin  and  descent  of  the  Affghauns. 
Affghana  was  the  nephew  of  Asaph,  the  son  of  Berachia,  who  built 
the  Temple  of  Solomon.  One  year  and  a  half  after  Solomon's 
death,  he  was  banished  from  Jerusalem  to  Damascus,  on  account 
of  his  ill  conduct.  In  the  time  of  Nebuchadnezar,  the  Jews  were 
driven  out  from  Palestine,  and  carried  to  Babylon.  The  de- 
scendants of  Affghana,  residing  at  Damascus,  being  Jews,  were 
also  carried  to  Babylon,  from  whence  they  removed,  or  were  re- 
moved to  the  mountain  of  Ghore  in  AfFghanistaun,  their  present 
place  of  residence;  and  in  the  time  of  Mohammed  they  turned 
Mohammedans.  This  is  the  oral  account  I  heard  from  Mullah 
Khodadad.  In  order  that  the  public  may  know  every  thing  con- 
cerning the  Affghauns,  and  every  one  judge  for  himself,  I  shall 
mention  all  that  I  have  read  or  heard  about  them. 

ACCOUNTS 

Given  in  the  book  called  "Majmooa  Alansab,"  Collection  of 
genealogies,  written  in  Persian. 

Jacob  begat  Judah;  Judah  begat  Ushruah;  Ushruah  begat 
Ukhnuakh;  Ukhnuakh  begat  Falegh;  Falegh  begat  Keis;  Keis  begat 
Talut,  (King  Saul;)  Talut  begat  Irmiah,  (Jeremiah;)  Irmiah  begat 

*  One  may  observe  from  this,  that  the  custom  of  transportation  of 
nations  by  the  conquerors,  as  in  the  time  of  the  Jews,  has  been  con- 
tinued in  those  countries. 


Jffghanistaun. — 1 832. 


157 


AfMiana.  Keis,  one  of  the  descendants  of  Affghana,  the  son  of 
Amee?,  went  in  the  time  of  Mohammed  to  Medinah.  Khateed  the 
Vonof  Waleed,  of  the  great  followers  of  Mohammed  asked  him 
about  the  condition  and  Itate  of  his  countrymen  the  Affghauns;  and 
Mohammed  himself  enquired  about  their  names.*  Kew  the  son 
of  Ameer  turned  Mohammedan,  for  which  he  received  by  Moham- 
med the  surname  of  Keis  Alrasheed,i.  e.  the  Brave;  and  Affghauns 
in  general,  received  the  name  of  Pathan,  i.  e.Root,  after  their  con- 
version  to  Islamism.f  .  annnnA 

The  same  manuscript,  Majmooa  Alansab,  gives  then  a  second 
genealogy,  from  a  certain  Keis,  described  as  the  son  of  Ais,  up  to 
Adam. 


1  Keis  son  of  Ais. 

2  Ais  son  of  Solool. 

3  Solool  son  of  Ataba. 

4  Ataba  son  of  Nairn. 

5  Nairn  son  of  Marra4 

6  Marra  son  of  Haland. 

7  Haland  son  of  Secandar. 

8  Secandar  son  of  Samaan. 

9  Samaan  son  of  Ghaneen. 

10  Ghaneen  son  of  Mahlool. 

11  Mahlool  son  of  Shallum. 

12  Shallum  son  of  Shelah. 

13  Shelah  son  of  Kahrut. 

14  Kahrut  son  of  Atham. 

15  Atham  son  of  Phalul. 

16  Phalul  son  of  Karam. 

17  Karam  son  of  Amaal. 

18  Amaal  son  of  Hoseifa. 

19  Hoseifa  son  of  Minhaal. 

20  Minhaal  son  of  Keis. 

21  Keis  son  of  Aleem. 

22  Aleem  son  of  Ishmuel,  (either 
Ishmael  or  Samuel). 

23  Ishmuel     son      of     Haroon 
(Ahron). 

24  Haroon  son  of  Kamrood. 

25  Kamrood  son  of  Abiah. 

26  Abiah  son  of  Saheb. 


27  Saheb  son  of  Talal. 

28  Talal  son  of  Loe. 

29  Loe  son  of  Ameel. 

30  Ameel  son  of  Tareej. 

31  Tareej  son  of  Arzand. 

32  Arzand  son  of  Mandool. 

33  Mandool  son  of  Salam. 

34  Salam  son  of  Jffghana. 
15  Jffghana  son  of  Irmiah  (Jere- 
miah). 

36  Irmiah  s.  of  Talut  (Saul). 

37  Talut  son  of  Keis  (Kish). 

38  Keis  son  of  Ataba. 

39  Ataba  son  of  Ais. 

40  Ais  son  of  Reuel. 

41  Reuel  son  of  Jehudah. 

42  Jehudah  son  of  Jacob. 

43  Jacob  s.  of  Ishak  (Isaac). 

44  Ishak  son  of  Abraham. 
,45  Abraham     son     of    Tarukh 

(Terah). 
46  Tarukh  son  of  Nahor. 
17  Nahor  son  of  Sarukh. 

48  Sarukh  son  of  Hud.§ 

49  Hud  son  of  Ghaber. 

50  Ghaber  son  of  Salekh. 

51  Salekh  son  of  Fakhshad. 

52  Fakhshad  son  of  Sem. 


*  It  appears  from  this  account,  that  the  Affghauns  had  formed  at 
that  ime  an  independent  Jewish  tribe,  around  the  mountain  of 
Ghore  but  all  the  historians  of  the  Mohammedans  leave  one  in  many 
rejects in  the  dark,  respecting  important  points  m  ancient  history. 

tPT  evelevan  my  friend  at  Simlah,  believes  Pathan  to  be  merely 
* ti  Tn^S'foT  the  Affghauns;  and  Elphinstone  believes  it  to  be 
aerivedftom  Pushtan,  theb  name',  they  call  themselves;  and  their 
language  is  called  Pushtoo. 

I  HuToni^Mohammedans,  is  the  Heber  of  the  ScripWre, 
14 


158  Jffghanistaun. — 1832. 

53  Sem  son  of  Noah.  ]57  Idris  son  of  Mahlalel. 

54  Noah  son  of  Lamekh.  58  Mahlalel    son     of     Anvvash 

55  Lamekh  son  of  Manusalakh1       (Enosh). 
(Methusalah).  |59  Awash  son  of  Shith  (Seth). 

56  Manusalakh     son     of    Idris.60  Shith  son  of  Adam. 
(Enoch,  Gen.  v.  21).*  I 

REFLECTIONS  ON  THIS  GENEALOGY. 

There  are  certainly  a  good  many  scriptural  names  in  this  gene- 
alogy, which,  as  they  are  differently  pronounced,  are  not  immedi- 
ately recognised;  and  others,  though  different  in  name,  represent 
the  same  identical  person,  as  in  Scripture:  for  instance,  Hud  is 
acknowledged  to  be  the  Heber  of  Scripture;  Idris  the  Enoch  of 
Scripture.  But  let  us  examine  those  names,  in  order  that  people 
interested  in  the  history  of  the  Jews,  may  know  how  far  they  may 
justly  give  credit  to  the  claims  of  the  AfTghauns  to  be  of  Jewish 
descent. 

In  number  1  and  38,  we  meet  with  the  name  of  Keis,  corre- 
sponding with  the  scriptural  name  of  Kish,  (tfip)  1  Samuel  ix.  1,3, 
x.  11,  21,  2  Samuel  xxi.  14,  who  was  the  father  of  Saul,  and  cor- 
responds with  No.  37,  and  Kish  the  son  of  Gibeon,  1  Chronicles 
viii.  30;  Kish  the  son  of  Mahli,  1  Chronicles  xxiii.  21,  who  was 
of  the  tribe  of  Levi,  so  that  he  cannot  be  the  Keis  son  of  Ais,  who 
was  of  the  tribe  of  Judah;  and  Kish  the  son  of  Abdi,  in  2  Chroni- 
cles xxix.  12,  is  likewise  a  Levite.  Keis,  the  son  of  Ais  in  No. 
1,  may  perhaps  be  the  Kish,  son  of  Shimei,  a  Benjamite,  mentioned 
in  Esther  ii.  5;  for,  (as  the  sequel  of  my  investigation  will  prove) 
there  is  a  dissention  among  the  Affghauns,  whether  they  were  of 
the  tribe  of  Benjamin,  or  of  the  tribe  of  Judah. 

In  No.  5,  Nairn  may  be  the  same  as  Nahum,  mm  the  Prophet, 
i.  1;  or  Naaman  pp  in  Genesis  xlvi.  21,  i.  e.  synonymous  in  name, 
though  not  the  same  person. 

In  No.  9,  Samaan,  the  same  as  Simeon,  ]y;t2V  occurs  only  of  the 
son  of  Jacob  in  the  Bible. 

In  No.  10,  Mahlool,  a  name  still  existing  among  the  Jews  in 
Toorkestaun,  and  is  the  same  as  Mahlon,  fiSnn  Ruth  i.  2. 

No.  11,  Shallum,  tznV^  frequently  occurs  in  the  Bible,  and  in  1 
Chron.  ii.  40,  Shallum  is  mentioned  of  the  tribe  of  Judah,  and 
Shallum,  in  Ezra  x.  42,  is  described  as  one  who  took  strange  wives. 

Shelah,  rhv  or  xhv,  in  No.  12,  occurs  in  Genesis  xxxviii.  5,  and 
1  Chron.  i.  18. 

Ishmuel,  in  No.  23,  is  Ishmael,  Gen.  xi.  12,  hxyw?  pronounced 
with  the  Syriac  dialect;  it  is  likewise  frequently  Samuel,  Sjocl*'. 

Haroon,  in  the  same  number,  is  known  to  be  synonymous  with 
Aaron,  jwin. 

Abiah,  nox  in  No.  26,  occurs  in  1  Samuel  viii.  2,  1  Chron.  ii. 
24,  iii.  10,  vii.  8. 

Mandool,  in  No.  33,  is  a  modern  name  of  the  Jews  in  Poland, 
instead  of  Menahem,  came. 

*  Idris  of  the  Mohammedans,  is  the  Enoch  of  Genesis  v.  21. 


j&ffghanistaun.— 1832.  159 

Irmiah,  in  No.  36,  is  the  same  name  as  Jeremiah,  riTOT. 

Talut,  in  No.  37,  a  name  given  to  Saul  in  the  Koran. 

Reuel,  ^Njjn  in  No.  41,  was  the  name  of  the  father-in-law  of 
Moses;  but  there  is  no  son  of  Judah  in  Scripture  thus  called. 

The  names  and  genealogy  from  No.  42  to  47,  agree  with  the 
names  of  the  Patriarchs  given  in  Genesis,  and  again  from  No.  53 
to  the  end. 

Keis  the  son  of  Ameer,  who  was,  as  above  mentioned,  surnamed 
by  Mohammed,  Alrasheed,  had  5  children,  whose  names  were, 
Sherbane,  Pathane,  (from  whom  I  believe  the  AfFghaun  name  Pa- 
than  ought  to  be  derived,)  Karakhshate,  Mathane,  and  Koorane; 
from  these  five  children,  397  divisions  of  Affghauns  are  descended. 
Sherbane,  the  first  son  of  Keis,  is  the  father  of  105  tribes.  Pathane 
of  25  tribes.  Karakhshate  of  95  tribes.  Mathane  of  52  tribes. 
Koorane  of  120  tribes. 

Sherbane  had  2  sons:  Sharakhboon  and  Kharashboon.  Sha- 
rakhboon  had  5  children:  Sheerane,  Tareen,  Miyana,  Barej,  Or- 
moroo. 

Sheerane  had  4  sons:  Dadam,  Dawood,  Jalwane,  and  Barbeal. 

Dadam  had  4  sons:  Omar,  Sydane,  Babor,  Myane. 

Jalwane  had  7  sons;  6  of  his  own,  and  one  adopted.  The 
adopted  son  was  called  Banke  Kheyl,  now  a  celebrated  tribe  of 
Affghauns. 

Omar  had  7  children,  whose  tribe  is  called  Shebrane,  who  are 
again  divided  into  Kasb,  Yakoob,  Thakhtan,  Muntakhar,  Abulfard, 
Maheem,  Hameem. 

Baboor  had  2  sons:  Anjar  and  Sanjar. 

Sanjar  had  5  sons:  Masood  Kheyl,  Khorea  Kheyl,*  Ibraheem 
Kheyl,  Yakoob  Kheyl,  Ismael  Kheyl. 

Tareed  had  3  sons:  Toor,  Sefeen,  Awdall. 

Toor  had  4  sons:  Malmoone,  Kandare,  Seke,  Baboo. 

Malmoone  had  2  sons:  Haroon  and  Ali. 

Kandare  had  5  sons:  Mandoo-Szeye.  Mangal-Szeye.  Nekh- 
bakhtane.     Manasse.     Tarlase. 

Haroon  had  9  children;  7  of  his  own,  and  2  adopted  sons:  Noor- 
Szeye.  Malkea-Szeye.  Ismael-Szeye.  Bado-Szeye.  Hydar- 
Szeye.  Yakoob-Szeye.  Aboo  Bekr.  The  adopted  were:  Kar- 
bela.     Sayd-Szeye. 

Aboo-Bekr  had  4  sons:  Ahmad.     Haykal.     Khan.     Earya. 

Tor  had  2  sons:  Kok  and  Baade. 

Sefeen  had  4  sons:  Wadeer.    Soleyman  Lagh.    Jaam.    Oonjee. 

Awdal  had  3  sons:  Baruch-Szeye.    Popal-Szeye.    Aliko-Szeye. 

Barej  had  2  sons:  Dawood  Lagh  and  Husseyn. 

Dawood  Lagh  had  6  sons:  Sheikh  Sabed.  Malhe-Sze37e.  Ba- 
dal-Szeye.     Jopan.     Shakar-Szeye.     Sabooke-Szeye. 

Husseyn  had  5  sons:  Bargande.  Soobah  Szeye.  Ishak-Szeye. 
Mando-Szeye.  Dawood-Szeye,  (of  whom  there  are  many  at  Ca- 
bool). 

*  Kheyl  signifies  Power,  and  father  of  a  tribe. 


160  Jlffghanistaun. — 1832. 

Kharashboon  had  3  sons:  Gand.     Jamand.     Kaan-Szeye. 

Gand  had  2  sons:  Ghora  and  Sheyke. 

Ghora  had  5  sons:  Dawlatyaar.  Khaleel.  Manoo-Szeye.  Szee- 
rana.     Jawkan. 

Dawlatyaar  had  2  sons:  Moomand,  (a  very  wild  and  indepen- 
dent tribe  of  Affghauns,  between  Cabool  and  Peshawr.)  Daood 
Szeye. 

Moomand  had  11  sons:  Yakoob.  Khalaa.  Hassan.  Malhe. 
Omar.     Mandoo.     Mahyaar.     Koke.    Moosa.    Kheyl.    Khaleel. 

Khaleel,  son  of  Ghor,  had  9  sons:  Ishak  Szeye.  Baruk  Szeye. 
Taral  Szeye.  Mattae  Szeye.  Noor  Szeye.  Aboo  Szeye.  Aka 
Szeye.     Salar  Szeye.     Daood  Szeye  of  Dawlatyaar. 

Daood  Szeye  of  Dawlatyaar  had  3  sons:  Mahmoon.  Youssuf. 
Mandakee. 

Sheikha,  son  of  Gand,  had  4  sons:  Tarkalane.  Gighyane.  Omar. 
Youssuf. 

Omar,  son  of  Sheikha,  had  one  son  called  Mandar;  and  a  daugh- 
ter of  Youssuf,  the  brother  of  Omar,  married  Mandar;  and  on  this 
account  the  tribe  of  Mandar  is  called  Youssuf  Szeye. # 

Of  Youssuf  Szeye,  two  branches  came:  Youssuf  Szeye  and  Man- 
dar. 

Of  Youssuf  4  sons  came:  Elias.  Ako.  Malhi.  Ysa,  i.  e.  Jesus 
or  Joshuah. 

Mandar  had  4  sons:  Manoo  Szeye.  Khetr  Szeye.  Rajar  Szeye. 
Masoo  Szeye. 

Manoo,  son  of  Mandar,  had  3  sons:  Kamaal  Szeye.  Ama  Szeye. 
Othman  Szeye. 

Otham  had  4  sons:  Sadoo.     Aka.     Kakna  Szeye.     Ali. 

Sadoo  had  6  sons:  Beh  Zaad.  Khafar.  Omar.  Meer  Amed. 
Aba  Kheil.     Mohammed. 

Children  of  Jamand,  son  of  Kharashboon.  Jamand  had  5  sons: 
Kheishke.     Nakbe  Szeye.     Katane  Nookhe.    Mohammed  Szeye. 

Kheishke,  son  of  Jamand,  had  6  sons:  Shoreane  Salmahak.  Gas- 
lane.     Khareer  Szeye.     Omar  Szeye.     Batak  Szeye. 

Shoreane,  son  of  Kheishke,  had  3  sons:  Owatoo  Szeye.  Hus- 
suyn  Szeye.     Khalaf  Szeye. 

Toora  had  5  sons:  Jonoon.  Shehabedeen  Szeye.  Aref  Szeye. 
Ibraheem  Szeye.     Ashoo  Szeye. 

Husseyn,  son  of  Shooreane,  had  3  sons:  Malhi  Szeye.  Beh- 
deen  Szeye.     Shanoo  Szeye. 

Khalaf,  son  of  Shooreane,  had  6  sons:  Badhawalad.  Ysa-Wa- 
lad.     Moosa-Walad.    Ali-Walad.   Osman-Walad.    Mele-Walad. 

Beebe  (Lady)  Mattoo  had  3  sons:  Ghel  Szeye.  Ibraheem. 
Servane. 

There  is  however  a  doubt  whether  Servane  was  the  son  of  Lady 
or  Beebe  Mattoo. f 

*  Szeye  is  a  Bushtoo  word,  and  means  son;  not  every  one  of  the 
Affghaun  Tribes  have  the  addition  of  the  word  Szeye. 
t  It  may  perhaps  be  considered  tiresome  to  my  readers,  and  a 


Jffghanistaun.— 1832.  161 

Ghel  Szeye  had  3  sons:  Ibrahim.     Toolar.   Poolar. 

Loode  had  3  sons:  Nease.     Seane.     Tootane. 

Servane  had  3  sons:  Soone.     Serpal.     Bulli. 

Kharakhshate  had  3  sons:  Daane.     Babe.     Mandoo. 

Daane  had  4  sons:  Kakar  (still  a  respectable  tribe  among  the 
Affghauns).     Nahgar.     Davee.     Paniye. 

Kakar  had  23  sons;  17  of  his  own  and  6  adopted  ones:  Taghrak. 
Jetram.  Szibran.  Sanghoose.  Khaste.  Tamar.  Yoonas  Kheyl. 
Arboo  Kheyl.  Jelal  Kheyl.  Mikrane.  Anaj.  Waseen.  SaT- 
gare.  Ghanee.  Targharee.  Moosa  Szeye.  Maale.  Adopted 
ones  were:  Joorme.  Beedar.  Gargaranoo.  Formole.  Leenar. 
Taran. 

Toorgharak,  son  of  Kakar,  had  4  sons:  Sanja.  Yoonos  Kheyl. 
Salar  Kheyl.     Soondal. 

Sanjar,  had  12  sons:  Ali  Kheyl.  Arboo  Kheyl.  Seerat.  Key- 
vee.  Hyrtan  Szeye.  Othman  Kheyl.  Awdal,  and  other  five 
whose  names  are  not  mentioned. 

Jatram  son  of  Kakar  had  2  sons:  Aboo-Bekr  and  Hassane. 

Aboo-Bekr,  had  2  sons:  Elias  and  Sanatea. 

Elias  had  4  sons:  Adam.     Satam.     Omar.     Hassane. 

Sanatea  had  3  sons:  Youssuf.     Kheibe.     Ysa. 

Ali,  son  of  Saram,  had  4  sons:  Sadoo-Szeye,  from  whom  the 
present  Ex-Kings  of  Affghanistaun  and  Kamran,  King  of  Heraut 
descend.     Meer-Szeye.     Ghore.     Hydar-Szeye. 

Sibrao,  son  of  Kakar,  had  4  sons:  Shade  Szeye.  Ango  Szeye. 
Fatimah  Szeye.     Ato  Szeye. 

Sankho  Szeye,  son  of  Kakar,  had  8  sons:  Shade  Kheyl.  Ba- 
joo  Kheyl.  Ayoob  Kheyl.  Tajo  Szeye.  Mando  Szeye.  Mema 
Kheyl.     Mema  Szeye.     Sekandar. 

Khaste,  son  of  Kakar,  had  7  sons. 

Damar  had  6  sons. 

Waseen,  son  of  Kakar,  had  7  sons. 

Sergane  had  8  sons. 

Ghane  had  9  sons. 

Targharee  had  10  sons. 

Moosa  Szeye  had  11  sons. 

Mane  had  12  sons. 


want  of  taste  on  my  part,  thus  to  introduce  the  whole  genealogy  of 
the  Affghauns;  but  considering,  that  this  is  the  best  manner  of  shew- 
ing the  origin  of  a  nation,  and  that  a  great  analogy  is  observable  be- 
tween the  chronicles  of  the  Eastern  nations,  and  those  of  the  Bible, 
I  thought  it  worth  while  to  insert  it;  besides,  it  is  to  be  observed,  that 
as  in  the  Bible  the  pedigree  is  sometimes  taken  from  the  woman,  so 
it  is  the  case  here  with  Bebee  or  Lady  Mattoo;  as  is  2  Sam.  iii.  39, 
viii.  16,  and  in  T^aiah  vii.  14,  which  answers  the  objection  of  the 
Jews  against  the  genealogy  of  our  Lord  Jesus  Christ,  which  is,  that 
being  from  the  mother,  if  did  not  prove  that  he  was  of  the  house  of 
David.  Attai  was  considered  a  Jew;  though  his  father  was  an 
Egyptian;  1  Chronicles  ii.  34,  35.  The  AfFghaun  Kings  who  go- 
verned in  Hindoostaun,  were  descendants  of  Bebee  Mattoo. 
14* 


162 


Jffghanistaun. — 1832. 


Yonos  had  13  sons. 
Sam  Kheyl  had  12  sons. 
Aboo  Kheyl  had  15  sons. 
Jelaal  Kheyl  had  16  sons. 
Makrane  had  18  sons. 
Anaj  had  17  sons. 

KINGS  OF  THE  AFFGHAUNS. 

The  Affghauns  had  23  Kings,  who  governed  Hindoostaun. 
Eighteen  of  them  are  celebrated,  and  five  are  obscure.  They 
governed  India  123  )rears.  The  following  are  celebrated.  Sheer 
Shah,  he  governed  India  from  the  frontiers  of  Bengal  to  Cabool. 
Isleem  Shah.  Sultan  Balool.  Sultan  Sekandar.  Ibraheem  Shah: 
these  governed  the  whole  of  Hindoostaun.  Saltan  Ali.  Sultan 
Shah.  Sultan  Ahmed  Loghane.  Sultan  Ahmed  Adal.  Sultan 
Mahmood.  Sultan  Secunder,  nephew  of  Sheer  Shah.  Sultan 
Ibraheem  II.  who  died  a  Martyr.  Sultan  Behador.  Sultan  Jelal 
Addeen.  Sultan  Mohammed.  Feerooz  Shah.  Sultan  Kalco. 
Sultan  Ashraf.  Ahmed  Sultan.  All  these  have  been  descendants 
of  Bebee  (Lady)  Mattoo. 

HISTORICAL  BOOKS  OF  THE  AFFGHAUNS. 

The  following  historical  books  are  said  to  give  an  exact  account 
of  the  Affghauns.  Tawareekh  Jehaangeer,  Tawareekh  Nesaame, 
Harwee,  Teskere  Darweiza,  Majmooa  Alansaab. 

My  doubts  about  the  Affghauns  being  descendants  of  the  Jews, 
are  these:  they  have  not  the  Jewish  physiognomy;  and  the  tradi- 
tion of  their  being  the  descendants  of  the  Jews  is  not  general.  I 
have  already  shewn,  that  some  believe  them  to  be  the  descendants 
of  the  Copts.  Their  genealogy  also  is  confused;  and  finally,  their 
language  does  not  resemble  the  Hebrew. 

SPECIMENS  OF  AFFGHAUN  WORDS. 

Taken  partly  from  Affghauns  themselves,  and  partly  from  El- 
phinstone's  Cabool.     This  language  is  commonly  called  Pushtoo. 


Jlffghaun. 

English. 

Jjfghaun. 

English. 

*  Khooda 

God. 

Oosh 

Camel. 

*  Asmaan 

Heaven. 

Kherre 

Wine. 

Polar 

Father. 

Shebe 

Tongue. 

Mor 

Mother. 

Ghote 

Finger. 

Zoe 

Son. 

Posa 

Nose. 

Lor 

Daughter. 

Stereke 

Eye. 

Wror 

Brother. 

Roose 

Eyebrows, 

*Khor 

Sister. 

Woyole 

Brain. 

Mera 

Husband. 

Mokh 

Cheeks. 

Shese 

Wife. 

Sheera 

Beard. 

Alek 

Boy. 

Wag 

Ears. 

*  Those  words  to  which  the  asterisk  is  amxecl,  are  taken  from  the 
Persian. 


Affghanistaun.— 1832.  163 

Affghaun.  English.  Affghaun.  English. 

Seray  Man.  Urmag  Neck. 

Kele  People.  Wolle  Shoulders. 

*Ser  Head.  Lasoone  Arms. 

*Obo  Water.  04  Light. 

EXAMPLE  OF  THE  PUSHTOO  CONSTRUCTION  OF  THE  GRAMMAR. 

Pushtana  Kawoom.       .     .  I  ask. 
Pushtana  Kawee.     .     .     .  Thou  askest. 
Pushtana  Kawaa.     .     .     .  He  asks. 

If  these  words  should  be  Coptic,  the  author  of  the  book  called 
"Mutalla  Anwar,"  would  be  right  in  asserting  the  Affghauns  to 
be  descendants  of  the  Copts,  who  had  turned  Jews  in  the  time  of 

Moses. 

MR.  ELPHINSTONE. 

Mr.  Elphinstone's  name  is  mentioned  in  Affghanistaun  with  af- 
fection; they  call  him  Ilfristin.  Hajee  Meer  Abdul  Khan  Toorane, 
of  the  Popul  Szeye,  was  his  friend. 

May  10. — I  asked  Mullah  Khodadad,  whether  the  Sheah  were 
not  considered  as  Mussulmans  by  the  Sunnee.  He  replied,  that 
the  Mullahs  of  the  Sunnee  divide  themselves  on  this  point  into 
two  classes:  the  Muhaddeseen,  and  the  Mawurulneheree;  the  Mu- 
haddeseen  are  those  of  Cabool,  who  say,  that  as  the  Sheah  accept 
the  Hadees  (Traditions)  beside  the  Koran,  they  must  be  consider- 
ed as  Mussulmans.  The  Mawurulneheree  are  the  Mullahs  of  Bo- 
khara, who  do  not  consider  them  as  Mussulmans.  The  fact  is, 
that  the  Sheah  are  so  powerful  in  Affghanistaun,  that  the  Sunnee 
there  would  not  dare  to  declare  them  infidels.  The  Wahabites  in 
Arabia  are  considered  both  by  Sheah  and  Sunnee  as  infidels. 

I  had  after  this  a  long  conversation  with  a  Mussulman  about 
Christ.  Thus  the  time  is  spent  between  gathering  information 
and  conversing  chiefly  about  the  one  thing  needful,  i.  e.  Jesus 
Christ  my  Saviour. 

OLD  MAN. 

May  11. — A  Persian  from  Kasween,  Khaleel  by  name,  called 
on  me;  he  was  brought  here  by  Ahmed  Shah,  after  the  death  of 
Nadir  Shah.  He  served  under  Nadir  Shah,  and  went  with  that 
conqueror  to  Bagdad.  Khaleel  is  114  years  of  age;  he  was  only 
ill  once,  and  has  retained  his  memory.  He  was  here  at  the  time 
the  Armenians  were  brought  here  by  Ahmed  Shah,  and  he  is  sur- 
prised that  all  those  people  are  now  dead. 

ROYAL   PRINCE. 

A  fine  looking  young  man,  dressed  in  ragged  clothes,  entered 

t  -»?N  (Or)  Light,  is  the  only  Hebrew  word  I  found  in  the  AfT- 
ghaun  tongue.  The  construction  of  the  Pushtoo  Grammar  entirely 
differs  from  that  of  the  Hebrew. 


164  Jffghanistaun.— 1832. 

my  room;  I  asked  who  he  was,  he  replied,  "I  am  Jelaal  Addeen, 
son  of  a  King  (Shane  Zadah),  who  is  now  at  Loodianah  with 
Shoojah  Almulk.  Doost  Mohammed  Khan  gives  me  no  bread  to 
eat,  I  have  not  eaten  any  thing  for  these  three  days  past;  I  am 
hungry,  could  you  not  give  me  a  few  rupees'?"  It  was  Prince  Je- 
laal Addeen,  son  of  King  Sanjaar,  of  the  royal  branch  Saddo 
Szeye,  a  successor  of  King  Timur  and  Lady  Mattoo,  who  govern- 
ed Hindoostaun  in  former  times.  Prince  Jelaal  Addeen  begs  at 
the  door  of  his  father's  slave  for  a  piece  of  bread,  and  is  refused! 
Every  additional  experience  in  life  shews  more  and  more  plainly, 
that  there  is  no  real  permanent  happiness  in  this  world;  and  that 
the  Lord  pulls  down  the  high  and  lofty  ones  of  the  earth;  and  that 
he  is  the  disposer  of  crowns,  according  to  his  good  pleasure;  and 
that  there  is  only  one  crown,  which  fadethnot  away.  Happy  the 
man,  for  whom  such  a  crown  is  reserved;  but  it  is  only  reserved 
for  those,  who  have  submitted  to  the  sweet  yoke,  and  light  burden 
laid  upon  us  by  Jesus  Christ  our  Lord.  "Tu  fecisti  nos  ad  te,  et 
inquietum  est  cor  nostrum,  donee  requiescat  in  te!"  Jelaal  Addeen, 
Shahe  Zadah,  begs  for  a  piece  of  bread  in  the  streets  of  Cabool! 

DEPARTURE  FROM  CABOOL. 

May  12. — After  having  seen  again  Doost  Mohammed  Khan  in 
the  house  of  Nawaub  Jabar  Khan,  I  set  off  for  Peshawr.  The 
first  night  we  stopt  at  But-Khak,*  nine  miles  from  Cabool,  belong- 
ing to  Nawaub  Jabar  Khan.  I  was  surprised  there  to  learn,  that 
the  private  property  of  the  inhabitants  had  been  forcibly  taken  from 
tliem  by  Nawaub  Jabar  Khan;  and  whenever  I  came  afterwards,  I 
found  that  they  preferred  the  administration  of  Doost  Mohammed 
Khan,  to  that  of  my  mild  host  Nawaub  Jabar  Khan,  with  regard 
to  mildness  and  justice.  I  am  sorry  to  state  this  fact,  but  it  is  ac- 
cording to  truth. 

May  13. — We  arrived  at  Tesseen,  a  large  village,  inhabited  by 
AfTghauns,  20  miles  east  from  the  former  place.  We  passed  se- 
ven mountains,  called  Gabra  Jabar  Kotel.f 

May  14. — We  stopped  at  Tesseen  among  Affghauns  of  the  tribe 
of  the  Galitshei  and  Kakaree,  mentioned  in  the  chronicles  of  the 
Affghauns,  which  I  have  noticed  in  the  preceding  pages.  They 
entered  my  room,  and  wanted  to  sleep  in  the  same  room  with  me; 
but  the  escort,  sent  with  me  by  Nawaub  Jabar  Khan,  ordered  them 
to  leave  the  room;  without  stirring,  they  said,  "It  shall  be  known." 
I  remonstrated  with  them;  they  continually  replied,  "It  shall  be 
known."  At  last  I  wanted  to  leave  the  room,  when  they  sudden- 
ly got  up,  and  left  me  alone.  They  are  considered  as  great  rob- 
bers, but  they  were  afraid  of  the  men  of  Nawaub  Jabar  Khan. 

May  15. — We  passed  over  high  mountains,  and  arrived  at  Gun- 
damack,  30  English  miles  from  Tesseen,  inhabited  by  the  Ga- 

*  But-Khak  means  "Dust  of  Idols,"  from  Sultan  Hah  mud,  King 
of  the  Affghauns,  having  here  broken  in  pieces  the  idols  of  the  Hin- 
doos. 

t  Kotel  means  Pass. 


jSffgkanistaun.— 1832.  165 

litshei  and  Kakaree  tribe  of  the  Affghauns.  From  this  place,  the 
road  to  Peshawr  begins  to  be  safe.  What  a  wide  distance  had  I 
now  traversed  from  Malta  to  this  place!  And  have  I  made  all  this 
journey  entirely  for  my  Master's  glory?  This  is  a  question,  which 
will  be  answered  before  some  higher  tribunal. 

May  16. — I  arrived  at  Tatang,  18  English  miles  from  Gunda- 
mack.  It  is  a  beautiful  place,  covered  with  mulberry  trees;  it  be- 
longed to  Nawaub  Jabar  Khan,  but  his  brother  Doost  Mohammed 
Khan  had  begged  it  of  him  for  himself. 

CASH3IEER. 

Mullah  Abd  Alkader  from  Cashmeer,  now  residing  at  Tatang, 
called  on  me;  as  he  was  averse  to  a  religious  discussion,  I  asked 
him  for  some  information.  What  he  told  me,  I  afterwards  heard 
repeated,  almost  verbatim,  by  the  Mussulmans  at  Cashmeer.  He 
said,  that  the  water  of  the  flood  remained  upon  the  mountains  of 
Cashmeer  until  Solomon  was  carried  by  the  Genii  to  the  spot, 
where  Cashmeer  stands;  he  ordered  the  Dew  (Genius)  Kash  to 
draw  away  the  water,  and  a  certain  Meer*  built  a  town  there, 
which  in  the  time  of  Jesus  Christ  was  destroyed;  and  Parwarzeen, 
one  of  the  Hindoo  Kings  of  Cashmeer,  built  the  present  Cashmeer. 
In  the  time  of  Rehtang  Shah,  a  Fakeer,  Pulpul  Shah  by  name.f 
appeared,  and  converted  Rehtang  Shah,  King  of  Cashmeer,  to  the 
Mohammedan  religion. 

In  the  year  of  the  Hegira  760  (A.  D.  1346),  during  the  reign  of 
Allae  Deen,  Emeer  Sayd  Ali,  Hamadane,  a  holy  Dervish,  appear- 
ed at  Cashmeer.  A  Hindoo,  Parme  Hamoz  by  name,  was  living 
at  that  time  at  Cashmeer;  he  was  such  a  holy  man  that  he  could 
fly  towards  heaven,  and  predict  whether  a  woman  would  have  a 
son  or  a  daughter.  The  Hindoos  said  to  Sayd  Ali  Hamadane,  if 
he  should  convert  Parme  Hamoz,  they  all  should  follow  his  exam- 
ple. Sayd  Ali  Hamadane  succeeded  in  converting  him,  and  the 
rest  turned  Mohammedans. 

PERSIAN  MANUSCRIPTS. 

The  same  Mullah  informed  me,  that  a  Persian  manuscript,  call- 
ed "Rawsat  Alahbab,"  contains  the  history  of  Mohammed  and  the 
two  journies  he  made;  the  one  with  his  uncle  Aboo  Taleb,  and  the 
other  as  a  merchant,  employed  by  his  wife  Hadijah,  the  daughter 
of  Khuwailad.     A  book,  entitled  "Juwaher  Attafseer,"  is  a  com- 

*Mr.  Treveleyan,  a  Sanscrit  scholar,  assures  me,  that  Meer  in 
Sanscrit  means  Hill,  so  that  it  means  the  Hill  of  Cash.  Alexander's 
historians  speak  of  the  Caashe,  as  inhabiting  these  hills,  and  the 
name  Kashgar,  is  called  after  them.  It  appears  to  me,  that  u';j 
(Kush)  in  Gen.  ii.  which  is  translated  Ethiopia,  may  be  the  Caashe. 
It  was  an  idea  of  Herder,  that  the  Garden  of  Eden  may  have  been 
in  the  valley  of  Cashmeer;  for  the  Gihon  (Oxus)  has  its  origin  at 
Cashmeer. 

t  The  distinguished  Fakeers,  or  Dervishes,  have  in  Persia,  ArT- 
ghanistaun  and  Cashmeer  the  title  of  Shah.  King. 


166 


Ajjghanistaun. — 1 832. 


mentary  of  the  Koran,  highly  esteemed  by  the  Mullahs  of  Cash- 
meer. 

KHAIBAREE. 

Around  Tatang,  the  Khaibaree  are  residing;  an  independent  and 
warlike  tribe,  inhabiting  a  mountainous  region,  between  Cabool 
and  Peshawr.  They  divide  themselves  into  the  following  tribes: 
Moomand  Kohe,  Shinwaree,  Afreedee,  Orok  Szeye.  They  are  per- 
haps the  descendants  of  the  Jews  of  Khaibar,  who  fought  against 
Mohammed'? 

EMIGRANTS  FROM  CASHMEER. 

From  the  time  that  Runjeet  Singh  took  possession  of  Cashmeer, 
many  Mussulmans  preferred  living  as  exiles  under  a  Mohammedan 
Government,  to  being  the  subjects  of  a  Prince  whom  they  consi- 
der as  a  Kafer;  and  beside  this,  the  estates  of  the  principal  Mus- 
sulmans at  Cashmeer  have  been  confiscated  by  the  great  Mahara- 
jah of  the  Seiks.  Khoja  Mohammed  Sadek,  and  his  brother  Khoja 
Mohammed  Aseem,  both  amiable  and  respectable  gentlemen,  who 
were  friends  of  Mr.  Morecroft,  when  at  Cashmeer,  live  now  at  Ta- 
tang, supported  by  the  bounty  of  the  Chief  of  Cabool.  These  two 
Cashmerians  told  me  the  names  of  the  numbers,  and  of  the  days  of 
the  week,  in  the  language  of  Cashmeer. 

Numbers. 


Ak 

One. 

Troa 

Thirteen. 

Szo 

Two. 

Zota 

Fourteen. 

Tree 

Three. 

Panda 

Fifteen. 

Zoor 

Four. 

Sharaa 

Sixteen. 

Paz 

Five. 

Sataa 

Seventeen. 

She 

Six. 

Arda 

Eighteen. 

Sat 

Seven. 

Konoo 

Nineteen. 

Aat 

Eight. 

Woo 

Twenty. 

Naw 

Nine. 

Akoo 

Twenty- one. 

Daa 

Ten. 

Sotaw 

Twenty-two. 

Gaa 

Eleven. 

Treoo 

Twenty-three 

Baa 

Twelve. 

Zo-oo 

Twenty-four. 

Days  of 

the  week. 

Atwar 

Sunday. 

Preswaar 

Thursday. 

Sundurwar 

Monday. 

Shurkurwar 

Friday. 

Bonwar 

Tuesday. 

Batowar 

Saturday. 

Bodwar 

Wednesday. 

May  20. — We  left  Tatang,  and  arrived  at  Jelaalabad,  nine  Eng- 
lish miles  distant,  where  we  slept  in  the  house  of  the  Mufti. 

May  21. — We  entered  a  boat,  composed  of  skins  stretched  upon 
a  frame  of  wood,  and  went  down  the  river  called  Jala.  We  ar- 
rived in  the  evening  at  Lalpore,  where  Saadat  Khan,  an  Affghaun 
Chief  of  the  tribe  of  Momand  resides.  The  mountainous  situation 
of  his  territory  makes  him  independent,  as  well  of  the  Khan  of 


Jlffghanistaun.— 1832.  167 

Peshawr,  as  of  the  Khan  of  Cabool.  The  next  morning  he  came 
out  to  me,  and  said,  I  should  tell  the  Governor  General  of  India, 
that  he  suffered  both  Mr.  Burnes  and  myself  to  pass  undisturbed, 
and  that  he  knew  the  object  of  our  visiting  the  country,  that  it  was 
merely  with  a  view  to  take  Cabool,  and  the  rest  of  the  country  of 
the  Affghauns,  and  that  he  should  always  be  glad  to  assist  us;  but 
upon  condition  of  receiving  either  a  present  or  a  pension  from  the 
Laard  Saheb  (Governor  General  of  India);  and  he  wanted  me  to 
give  him  a  paper,  promising  to  procure  him  such  a  pension.  I  re- 
plied that  it  was  not  at  all  the  intention  of  the  English  to  take  Aff- 
ghanistaun;  "but  I  shall  mention  your  request,"  I  continued,  "to 
the  Laard  Saheb;  and  with  regard  to  my  giving  yon  the  paper  you 
required,  it  would  not  be  of  the  least  use  to  you;  for  I  am  a  Mullah, 
and  the  Laard  Saheb  would  only  laugh  at  it;  and  if  you  force  me 
to  give  it,  you  would  have  the  less  chance  of  getting  the  smallest 
present  from  the  English."  This  place  is  45  miles  from  Jelaala- 
bad. 

May  22. — We  arrived  at  Mette,  30  English  miles  from  Lalpore; 
it  is  under  the  jurisdiction  of  Serdar  Sultan  Mohammed  Khan  of 
Peshawr. 

ARRIVAL  AT  PESHAWR. 

May  23. — We  arrived  at  Peshawr.  Serdar  Sultan  Mohammed 
Khan*  received  me  in  the  kindest  manner,  gave  me  a  room  in  his 
house,  and  ordered  a  taylor  to  make  me  an  European  dress  at  his 
own  expense.  In  the  evening,  he  introduced  me  to  a  great  many 
Mullahs  of  Peshawr;  for  this  place  is  considered  to  be  the  most 
learned  city  after  Bokhara.  One  of  the  Mullahs  observed,  as 
Christ  had  said,  that  he  came  not  to  abolish  the  Law,  why  then 
have  the  Christians  changed  the  Sabbath  day]  I  replied,  that  it 
was  only  commanded  in  the  Bible  to  labour  six  days,  and  to  rest 
on  a  seventh  day;  that  it  was  no  where  said  in  the  Scripture,  that 
the  seventh  day  of  the  Jews  was  the  seventh  day  of  creation.  (See 
Exodus  xx.  8 — 12.)  I  must  confess,  that  I  never  expected  such 
a  question  from  a  Mussulman.  Mullah  Emeer  called  on  me,  and 
read  with  me  the  Pushtoo  book  of  Khan  Jehaun  Loote,  containing 
a  history  of  the  origin  of  the  Affghauns. 

HISTORY  OF  THE  AFFGHAUNS,  ACCORDING  TO  KHAN  JEHAUN. 

Nebuchadnezar  took  the  Children  of  Israel  captive  to  Babylon; 
some  went  to  Arabia,  for  they  said,  "We  are  now  distant  from  the 
place  of  Solomon,  therefore  we  must  now  perform  our  pilgrimage 
to  the  borders  of  Mecca."  In  the  time  of  Mohammed,  the  Arabs 
quarrelled  with  them.  Waleed,  a  Jew  by  the  father's  line,  and 
a  Koreish  by  the  mother's  side,f  united  with  Aboo  Soofean,  and 

*  Serdar  is  the  title  of  a  Governor  General,  and  Khan  is  the  rank. 

t  This  accords  with  the  tradition  of  the  Jews  of  Yemen,  whose 
ancestors  never  returned  to  Palestine,  and  refused  the  invitation  of 
Ezra.     See  Vol.  II.  of  my  journals  through  Palestine  and  Persia. 


1 68  Iffghanistaun 1832. 

collecting  an  army  of  Koreish,  commanded  by  Khaleed,  the  son 
of  Waleed,  defeated  Mohammed  Ameer  Hamza,  the  uncle  of  Mo- 
hammed, who  became  a  martyr  on  that  occasion,  in  the  year  18  of 
Hegira.  Khaleed  went  to  Medinah,  embraced  the  religion  of  Is- 
lam, and  distinguished  himself  in  ^battle.  He  made  war  with  Or- 
muz.  In  the  time  of  Aboo-Bekr,  he  went  to  Damascus,  and  built 
a  city  called  Khaleed.  He  besieged  Damascus.  Heraclias  sent 
an  army  of  300,000  men;  Khaleed  had  only  40,000  men.  He  de- 
sired those  of  his  army,  who  had  seen  the  Prophet,  to  stand  sepa- 
rate from  the  rest.  Thus  one  thousand  men  of  his  army  stood  aloof 
from  the  rest.  Of  these,  he  chose  100  poor  men  to  pray  to  God. 
At  that  time  the  news  of  the  death  of  Aboo-Bekr  arrived.  The 
battle  commenced;  the  first  day  the  victory  was  doubtful;  but  on 
the  second,  Heraclias  was  beaten.  At  that  time,  Omar  became 
Khaleefa,  and  he  went  to  Khaleed,  and  recalled  him  to  Medinah. 
Khaleed  obeyed  the  order  of  Omar.  Omar  received  him  kindly, 
and  gave  him  1000  Deenar.  Aboo  Beda  took  the  command  of 
Khaleed's  troops,  and  sent  Aboo  Soofean,  of  the  Children  of  Ya- 
zeed,  to  Damascus.  Aboo  Beda  himself  went  to  Makhs.  Khaleed 
was  sent  back  with  a  reinforcement  of  40,000  men;  Heraclias  sent 
his  General  Nodar  with  120,000  men  against  Aboo  Beda.  Kha- 
leed and  Aboo  Beda  united  their  troops  together,  and  sent  messen- 
gers to  Omar,  who  sent  12,000  men  to  their  assistance.  The 
battle  lasted  24  days,  after  which  Herclias'  army  was  beaten. 
Nodar  was  killed  by  Jinjah  Khafare,  and  Zanash  escaped.  Kha- 
leed sent  the  trophies  of  his  victory  upon  seventy  camels  to  Omar. 
Khaleed  and  Aboo  Beda  went  to  Mar  Horroom,  which  after  seven 
days  they  took  by  assault.  Aboo  Beda  remained  at  Mar  Horroom, 
and  Khaleed  one  year  at  Aksan.  That  same  Khaleed,  so  mighty 
in  battle,  wrote,  when  turned  to  Islam,  a  letter  to  the  Children  of 
Israel  at  Ghor,  announcing  to  them  his  conversion,  and  exhorting 
them  to  turn  to  Islam.  Keis,  and  some  other  chiefs  of  the  Aff- 
ghauns  went  to  Medinah.  Keis  was  a  descendant  of  Saul  of  the 
27th  generation,  and  of  the  45th  generation  of  Abraham,  and  63d 
generation  of  Adam.  (Then  the  author  gives  the  very  same  ge- 
nealogy as  I  have  already  given,  and  confesses,  that  he  has  taken 
it  from  the  book  called  "Majmooa  Alansab,"  and  then  continues): 
Keis  turned  Mohammedan,  and  Mohammed  gave  him  the  surname 
of  Abd-Alrasheed.  Keis  killed  70  Koreish;  and  Mohammed  pro- 
phesied, that  from  the  descendants  of  Keis  many  faithful  Mussul- 
mans should  appear,  and  said,  "This  is  a  Mast,  i.  e.  Pathan," 
hence  the  Affghauns  have  the  name  of  Pathan  throughout  Hin- 
doostaun.  The  Affghaun  historian  maintains,  that  Mohammed 
spoke  that  time  in  the  Affghaun  language,  i.  e.  the  Pushtoo. 

"Warkra  Aweiza  Kama 

Da 
Ygomuz  baboo  Rasada." 

Translation. 
"My  shirt  give  to  Aweiza  Kama, 
And  my  comb  to  Aboo  Rasa.'' 


Affghanislaun.— 1832.  169 

Keis  Abd  Alrasheed's  family  increased,  and  the  Affghauns  be- 
came mighty  in  battle.  Ray  Beshlem,  a  valiant  Rajah  of  Hin- 
doostaun,  was  slain  in  battle  with  the  Affghauns;  the  idols  of  Hin- 
doostaun  were  broken  into  pieces  by  the  descendants  of  Keis  Abd 
Alrasheed;  they  fought  mightily  under  Sultan  Mohammed  Ghazir; 
and  Shahbooden  from  the  mountain  of  Ghore,  was  crowned  King 
of  Hindoostaun.  On  his  arrival  at  Ghuzne  he  ordered  the  Aff- 
ghauns to  be  removed  from  Ghor,  and  thus  they  came  to  Canda- 
har,  Peshawr,  Ghuzne,  Khaibar,  Teera,  Ashnakhar,  Soad,  Aboo 
Neir,  Multan,  Hassan,  Avdal,  between  Attock  and  Rewil  Pindee, 
Panj,  Khoora  and  Mount  Ashnakhar,  their  present  seats,  besides 
Cabool  and  Heraut.  Peshawr  was  the  first  city  inhabited  by  the 
Affghauns;  it  was  formerly  called  Bagram. 

This  account  was  extracted  by  me  from  the  above-mentioned 
manuscript  in  the  Pushtoo  tongue,  which  I  presented  to  the  Asiatic 
Society  at  Calcutta.  It  agrees  with  the  account  of  the  Affghauns, 
given  in  the  manuscripts  called  "Teemur  Nameh,"  and  "Ketaub 
Ansabee  Muhakkek  Toose."  I  am  indebted  for  those  manu- 
scripts to  Mullah  Mohammed  Hassan,  the  brother  of  Mullah 
Najeeb,  for  whom  a  pension  was  procured  by  Mr.  Elphinstone,  on 
account  of  his  having  made  the  journey  to  the  Kaffre  Seeah  Poosh. 

May  24. — About  ten  days  journey  from  Peshawr  is  Little  Kash- 
gar.  Sekardor,  the  King  of  that  country,  pretends  to  be  one  of  the 
descendants  of  Alexander  the  Great. 

I  give  here  some  names  of  learned  Mullahs  at  Peshawr;  they 
are, 

Mullah  Ahsan,  with  the  surname  of  Hafiz  Deraaz.  Gholam 
Habeeb.  Hafiz  Aseem.  Mullah  Mohammed  Hassan.  Mullah 
Ali  Ahmed.  Mullah  Bahruman,  a  friend  of  Mr.  Elphinstone,  who 
is  gone  to  China.  I  am  now  going  to  speak  about  two  interesting 
people: 

THE  YOUSSUF  SZEYE,  AND  THE  KAFFRE  SEEAH  POOSH. 

The  Youssuf  Szeye  cannot  but  be  looked  upon  with  astonish- 
ment; they  and  the  Khaibaree  are  the  only  tribe  of  the  Affghauns 
who  have  a  Jewish  countenance,  and  frequently  I  saw  them,  on 
my  way  from  Cabool  to  Peshawr,  sitting  together  and  lamenting 
over  the  fall  of  the  rest  of  their  brethren  under  tyrants,  and  the  sub- 
jugation by  an  infidel  like  Runjud  Singh.  Their  customs  are  quite 
patriarchal,  and  they  are,  as  I  am  told,  the  most  hospitable  of  the 
Affghauns. 

At  the  north  of  Peshawr  is  Bajawr,  belonging  to  an  independent 
tribe  of  Affghauns,  called  Youssuf  Szeye,  whose  name  has  ap- 
peared in  the  genealogy  I  have  given  of  the  Affghauns.  Kasem 
Khan  is  the  name  of  their  mighty  Chief.  They  frequently  attack 
with  advantage  the  troops  and  territory  of  Runjud  Singh.  They 
also  make  slaves  of  the  Kaffre  Seeah  Poosh. 

About  the  Kaffre  Seeah  Poosh  nothing  can  be  ascertained 
with  certainty;  for  woe  to  the  Mussulmans  who  fall  into  their 
hands!  They  are  believed  to  be  (byMorecroft  and  other  European 
15 


170  Jlffghanistaun. — 1832. 

travellers,)  the  descendants  of  the  army  of  Alexander  the  Great. 
This  supposition,  however,  seems  to  have  been  adopted  merely  by 
Europeans;  they  themselves,  as  far  as  I  could  learn,  know  nothing 
about  Alexander  the  Great.  Travellers  have  often  the  vanity  to 
write  long  dissertations  about  the  origin  of  a  nation,  without  hav- 
ing the  least  solid  foundation  for  it.  It  is  the  traveller's  business 
to  gather  sayings  and  traditions  prevalent  among  the  people  he 
is  visiting,  and  I  confess,  that  I  place  the  greatest  confidence  in 
the  traditions  of  the  barbarians:  they  not  only  transmit  the  names 
of  their  tribes  from  father  to  son,  but  even  the  names  of  their  horses. 
A  fine  horse,  belonging  to  an  ancestor,  is  remembered  in  the  de- 
serts by  both  the  Arabs  and  the  Turkomauns,  with  tears  of  affec- 
tion, and  its  death  is  often  lamented  in  poetic  strains.  Of  what 
weight  then  are  the  doubts  of  a  Gibbon,  or  a  Hume!  The  Recha- 
bite  on  horseback,  or  a  Kaffre  Seeah  Poosh,  refutes  them  with  a 
tale  of  ancient  times. 

May  25. — I  called  on  Mullah  Najeeb  who  undertook,  at  the  de- 
sire of  Mr.  Elphinstone,  the  journey  to  the  Kaffre  Seeah  Poosh. 
He  went  in  the  year  of  the  Hegira  1224,  a.  d.  1809,  to  Prang  or 
Ashnaghar,  thence  to  Tanghe,  Akhsacoat,  Badkhela,  Kojela,  pass- 
ed the  great  mountain  Sahar;  from  thence  he  went  to  Banda,  Ko- 
digra,  Barabad,  and  Deer,  and  passing  the  mountain  of  Sakhane, 
he  went  to  Harnoe,  and  from  thence  through  the  desert  to  the  Kaf- 
fre Seeah  Poosh.  One  of  the  tribe  of  Kamooje  of  the  Seeah  Poosh 
was  with  him.  His  name  was  Dimkhan.  He  arrived  at  Kam- 
desh,  where  he  stopt  ten  days.  The  Affghauns  call  the  Kaffre 
Seeah  Poosh  in  the  Pushtoo  language  Spen  Kaffre.* 

TRADITION  OF  THE  ORIGIN  OF  THE  KAFFRE  SEEAH  POOSH. 

Kamaj,  Kamos,  Salaal,  and  Halal  were  four  brothers  who  lived 
at  Candahar,  from  whence  they  were  expelled  by  the  Mussul- 
mans. Kamos,  Salaal  and  Halal  became  Mussulmans,  and  the 
Kamoj  remained  Kaffres.  They  have  no  exact  accounts  of  their 
origin;  some  say  that  they  were  Affghauns,  others,  that  they  were 
Arabs,  and  some  of  them  say  that  they  came  from  another  coun- 
try.f  They  know  their  genealogy.  A  bloody  war  among  them- 
selves drove  many  of  them  out  from  Candahar  to  Kamkood,  thence 
to  Kambasala,  thence  to  Kalamreed,  Kamdad,  and  then  to  Kamroj, 
where  at  this  time  4500  Kaffres  are  residing. 

They  have  a  great  place  of  pilgrimage  in  the  village  Kishtoke, 
two  days  from  Kamdesh;  there  they  have  a  large  house,  called 
Imr  Ama,  in  which  they  offer  a  cow  and  a  sheep  as  a  sacrifice; 
they  sprinkle  the  blood  upon  an  idol,  which  is  sitting  upon   a 

*  Seeah  Poosh  means  Black  Clothing,  from  the  colour  of  their 
dress. 

t  Many  of  the  Mussulmans  assert  that  they  are  of  European  ori- 
gin, and  their  white  complexion  makes  it  very  probable;  if  so,  they 
may  be  the  descendants  of  Alexander  the  Great's  army,  as  some  of 
the  Europeans  have  tried  to  make  out. 


Affghanistaun.— 1832.  171 

horse,  and  the  meat  they  give  to  men.  They  have  a  throne  of 
stone,  upon  which  some  words  are  written,  which  they  say  are 
taken  from  the  Tawrat  (the  Pentateuch  of  Moses).  They  have 
in  every  village  a  place  of  worship,  and  have  clean  and  unclean  ani- 
mals; mice,  dogs,  and  all  kind  of  fish  are  considered  by  them  to  be 
unclean.  As  soon  as  a  child  is  born,  they  turn  the  mother  out  of 
the  village  in  order  that  it  may  not  be  made  unclean.  The  mother 
and  the  child  remain  three  days  in  the  fields.* 

They  worship  a  God,  whom  they  call  Imra,f  as  also  pictures  of 
their  dead;  and  to  both  they  offer  sacrifices.  They  put  fire  in  the 
Imr  Tan,  i.  e.  the  place  where  God  is  worshipped,  and  another 
fire  before  the  idol,  and  this  ceremony  they  call  Sooj,  i.  e.  clean; 
then  they  pour  butter  and  flour  upon  the  idol,  and  exclaim  three 
times,  Hehamaj  Ota!  i.  e.  "Accept  it!"  and  before  the  place  of  God 
(Imrtan)  they  say:  "Hehomaj  Imra!"  God  accept  it!  And  the  whole 
congregation  exclaims,  "Hehomaj!"  After  this  the  Ota,  i.  e.  Priest, 
reads  prayers.  One  of  their  prayers  is  as  follows,  "Increase  our 
property,  and  make  us  not  sick,  and  kill  the  Mussulmans."  After 
every  prayer  they  exclaim,  "Hehomaj!"  and  then  kiss  their  fingers. 
Their  idols  are  made  of  wood  and  stone,  gigantic  figures  of  men. 
They  say  that  Imra  keeps  them,  and  increaseth  and  diminisheth 
their  property  as  he  pleaseth.  They  worship  Imra  through  the 
image. 

Their  prophets  are,  Begesht  (prophets  Enoch  or  Idris).  Mani,:j: 
Marar,  Aram,  Parsoo,  Geesh,  Parade,  (who  had  7  brothers  created 
out  of  a  tree  of  gold.)  Paroon,  (who  had  also  7  brothers.)  Dooshe, 
Zaretoo,  Nashte,  (of  the  preceding  eleven  prophets,  they  have 
idols  of  wood.)  Deselren,  a  woman;  Ghoome,  the  wife  of  Adam; 
her  picture  is  of  stone  upon  a  mountain. 

They  know  but  little  of  a  future  state:  they  say,  those  who  are 
good  go  to  Pareleboola  (Paradise),  the  bad  go  to  Paredagarbola 
(Hell).  They  dress  their  dead  in  festival  clothing  like  a  warrior, 
throw  them  upon  a  chair,  and  dance  around  them.  If  the  dead 
person  was  poor,  they  dance  three  days,  for  a  rich  one,  seven  days; 
and  then  they  cast  him  before  the  idol,  without  burying  him. 

A  youth,  after  he  has  come  to  mature  age,  and  given  bread,  is 
dressed  in  linen.  They  name  a  child  in  the  following  manner: 
they  put  the  breast  of  the  mother  upon  the  teeth  of  the  child,  and 
whatever  name  the  mother  mentions,  whilst  the  child  suckles,  is 
given  to  the  child. 

The  marriages  of  rthe  Kaffre  Seeah  Poosh  are  performed  in  the 
following  manner.  The  bridegroom  brings  a  cow  to  the  father  of 
the  bride,  and  six  rupees.  The  father  of  the  bride  fixes  a  chain  of 
silver  upon  her  ears,  clothes  her  with  a  dress,  and  sends  her  away 

*  This  is  a  very  striking  coincidence  with  the  law  of  Moses,  as 
expressed  in  Leviticus  xii.  2.  4,  5,  6. 

t  Imra  is  evidently  the  Arabic  word  Amar,  to  command,  so  that 
Imra  means  the  Commander. 

t  Mani  is  likewise  claimed  by  the  people  of  Tibet. 


172  Affghanistaun.— 1832. 

with  the  bridegroom.  A  few  days  after  the  wedding,  the  father 
brings  twenty  cows  to  the  happy  pair. 

If  any  one  of  the  Kaffre  Seeah  Poosh  wishes  to  consult  the 
oracles,  or  Genii,  he  goes  to  the  Ota  (Priest),  places  his  head 
among  the  smoke,  and  asks  the  Genius.* 

Their  chiefs  at  Kamoj  are,  Demo,  Hazar,  Jandloo,  Meerak,  and 
Batte. 

On  meeting,  they  salute  each  other,  by  saying,  "Too  Teascha?" 
Are  you  cornel  "Awet  Yasana,"  You  are  come.  They  have 
14  feast  days. 

NAMES  OF  THEIR  TRIBES  AND  VILLAGES. 


Tribes. 

Their  village. 

Kamoje. 

Kamdesh. 

Kishtoje. 

Kishtow. 

Mangale. 

Man  gal. 

Kandaye. 

Kandos. 

Porone. 

,         .       Poron. 

Gheteone. 

Parenos. 

Ashgun. 

Amshee. 

Amesh. 

Seroon. 

Golome. 

Kholem. 

Romse. 

Roms. 

Darkema. 

Katar  and  Gamber 

Nishi. 

Uay.       . 

.     Taygal,  Lo. 

Temesh. 

Sawnkoon. 

.        .         .     Sawnkoon  Dara. 

Eyred. 

Poral. 

Sangarag. 

Tshatarala. 

Ganag. 

Podad. 

Awekea. 

Pasoykan. 

Galin  Kolon. 

Tateen.  . 

.    Tateen  Taraa. 

Oole.       . 

.     Ooletara. 

Pashe. 

VOCABULARY  OF 

THE  EAFFRE  SEEAH  POOSH. 

Seeah  Poosh. 

English, 

Imra 

God.  < 

Parelebola 

Paradise, 

*  Is  this  not  like  the  oracle  of  Delphi" 


Jiffglianistaun. — 1832. 


173 


Seeah  Poosh. 

English, 

Paredagarbola 

Hell. 

Dad 

Father. 

Noo 

Mother. 

Jook 

Daughter. 

Bar  a 

Brother. 

Los 

Neighbour. 

Maja 

Husband. 

Ishtere 

Wife. 

Lood 

Boy. 

Piss 

Child. 

Manja 

Man. 

Oobja 

Creature. 

Shey 

Head. 

Naskar 

Sight. 

Nasoo 

Nose.  ' 

Ooje 

Eye. 

Ooje  Seyar 

Eyebrows. 

Kar 

Ear. 

Moon 

Forehead. 

Shoo 

Hair. 

Ashe 

Mouth. 

Kara 

Throat. 

Totsa 

Teeth. 

Deesa 

Tongue. 

Dere 

Blood. 

Margam 

Neck. 

Dasht 

Hand. 

Angor 

Finger. 

Loy 

Blood. 

Lare 

Heart. 

Szo* 

Milk. 

NUMBERS. 

Ekk 

One. 

Doo 

Two. 

Tre 

Three. 

Jeta 

Four. 

Paja 

Five. 

Sho 

Six. 

Sota 

Seven. 

Oshta 

Eight. 

Noo 

Nine. 

Deesa 

Ten. 

Yene-Yasa 

Eleven. 

Visee 

Twenty. 

Uasea 

Thirty. 

Pojawase 

One  hundred, 

15* 


*  Szoo.  Milk,  is  a  Turkish  word. 


174  rfffghanistaun.—l&32. 

May  25. — Deweeda,  an  Hindoo,  who  is  Agent  of  Runjeet 
Singh,  the  Maharajah  (Great  King)  of  the  Seiks,  called  on  me  and 
told  me,  that  the  Governor  General  of  India  had  recommended 
me  to  the  Maharajah  of  the  Seiks,  who,  in  consequence  of  the  re- 
commendation of  Lord  William  Bentinck,  had  sent  on  a  man  of 
distinction  to  Attock  with  orders  that  fifty  horsemen  should  be 
ready  for  my  escort,  and  that  Hurree  Singh,  the  Serdar  (Gover- 
nor) of  Jehaungeer  had  orders  to  give  me  every  day  15  rupees 
worth  of  sweetmeats,  and  200  rupees  (/.20  sterling)  in  money, 
and  that  an  elephant  should  be  ready  for  my  conveyance. 

Deweeda  tells  me,  that  the  stone  which  is  worshipped  by  them, 
is  called  Salkeram,  and  on  the  spot,  where  it  is  found,  it  utters  a 
voice;  it  is  to  be  found  in  the  river  called  Nemorta.  He  informs 
me  also,  that  they  have  another  idol,  called  Ramtshan,  which  has 
the  form  of  a  man;  and  that  Adam  and  Eve  are  called  by  them, 
Madoo  and  Barbade. 

SERDAR  SULTAN  MOHAMMED  KHAN,  GOVERNOR  OF  PESHAWR. 

May  26. — Serdar  Sultan  Mohammed  sent  for  me.  He  request- 
ed me  in  the  first  instance  to  permit  him  to  send  a  gentleman  of 
respectability  with  me  to  Lord  William  Bentinck,  about  some 
political  affairs.  I  told  him,  that  I  must  decline  this  for  the  sim- 
ple reason,  that  I  did  not  think  it  honourable  to  go  as  a  guest 
through  the  dominions  of  Runjeet  Singh,  with  the  political  Am- 
bassador of  a  Prince,  who  is  at  variance  with  the  Chief  whose 
guest  I  am;  and  that  it  might  displease  the  Governor  General, 
that  I,  a  preacher  of  the  Gospel,  should  allow  myself  to  be  ac- 
companied by  a  political  agent.  He  told  me  of  the  kindness  he 
had  shown  to  Mr.  Morecroft,  and  gave  me  a  letter  to  Lord  William 
Bentinck.  He  was  in  possession  of  the  following  testimonials  of 
Mr.  Morecroft. 

"This  certifies,  that  Serdar  Sultan  Mohammed  Khan,  one  of 
the  principal  Buruch  Zeye  nobles,  has  conducted  himself  towards 
my  party,  from  the  time  they  entered  Peshawr,  to  the  period  at 
which  they  quitted  the  city  of  Cabool,  with  a  uniformly  steady 
friendship  and  civility.  At  the  request  of  the  Khan  himself,  I 
furnish  this  testimonial  with  the  expression  of  his  wish,  that 
friendship  should  always  remain  betwixt  him  and  me,  a  condition 
to  which,  as  a  private  individual,  I  most  cordially  subscribe;  and 
on  my  part  I  feel  pleasure  in  testifying  my  belief,  that  Serdar 
Sultan  Mohammed  Khan  possesses  more  sincerity,  liberality  of 
sentiments,  natural  sagacity  and  abilit)^,  than  any  other  Doorane, 
or  AfFghaun  nobleman,  of  whom  I  have  had  a  fitting  opportunity 
of  forming  an  opinion.  This  character,  drawn  from  observation 
made  during  a  period  of  eight  months,  in  conjunction  with  my  ac- 
knowledgments of  a  series  of  friendly  actions,  and  a  disposition 
favourable  to  Europeans,  as  manifested  on  several  occasions,  will 
sufficiently  recommend  Sultan  Mohammed  Khan  to  the  respect, 
and  if  need  be,  to  the  good  offices  of  those  Englishmen  with 
whom  accident  may  bring  him  in  contact.     (Signed) 

Cabool,  JLugust  17,  1828.  William  Morecroft." 


Punjaub.— 1832.  175 

INHABITANTS  OF  PESHAWR. 

The  principal  inhabitants  of  Peshawr  are  Affghauns  of  the  Mo- 
mand  tribe,  and  others.  They  are  naturally  in  fear  of  Runjeet 
Singh;  but  they  have  on  several  occasions  opposed  a  powerful  re- 
sistance to  that  Chief.  There  are  beside  them,  Hindoos,  Seiks, 
and  Persians. 

May  26. — Mullah  Uzeir  of  Cabool,  who  lately  came  from  Mecca, 
was  introduced  to  me  by  my  host  Serdar  Sultan  Mohammed.  He 
was  certainly  not  practised  in  argument;  for,  in  order  to  prove  to 
me  that  Jews  and  Christians  had  corrupted  the  Law,  he  recited  to 
me  portions  of  the  Koran. 

DEPARTURE  FROM  PESHAWR. 

May  27. — I  left  Peshawr,  and  the  hospitable  dwelling  of  Serdar 
Sultan  Mohammed,  accompanied  by  his  chief  man  and  three  sol- 
diers of  Runjeet  Singh,  and  arrived  at  Daghe  Banda,  nine  English 
miles  from  Peshawr.  This  place  is  inhabited  by  the  Momand 
tribe.  I  spoke  here  with  the  people  about  the  Lord  Jesus  Christ, 
his  death,  ascension,  and  his  future  coming  in  the  clouds  of  heaven. 
They  listened  with  the  greatest  attention.  Towards  evening  we 
rode  six  miles  further,  and  arrived  at  Peer-Bay.  An  old  Sayd, 
highly  respected  by  the  Ruler  of  Peshawr,  shewed  me  great  atten- 
tion. 

PUNJAUB. 

May  29. — I  set  off  for  Acora,  near  Nowshara.  Fifty  horsemen, 
sent  by  Hurry  Singh,  the  Governor  of  Jehaangeer,  came  to  meet 
me.  Jodoram,  one  of  the  Seik  officers,  desired  me  to  mount  an 
elephant,  which  stood  ready  for  me.  According  to  the  custom  of 
the  country,  he  gave  me  two  rupees,  which  I  took  and  gave  to  the 
elephant  driver.  A  letter  of  Hurry  Singh,  one  of  Runjut  Singh's 
chief  Generals,  was  presented  to  me,  with  an  assurance  of  his  as- 
sistance by  order  of  Runjut  Singh  the  King  of  the  Seiks. 

We  alighted  at  Acora,  in  a  mosque.  There  is  no  fear  of  being 
put  to  death  by  the  bigotry  of  the  Mussulmans;  for  Runjut  Singh 
has  pretty  well  proved  to  them,  that  the  edge  of  the  sword  is  not 
always  an  evidence  of  the  truth  of  religion.  The  Mussulmans,  as 
we  shall  see  hereafter,  had  been  defeated  by  Runjut  Singh  in 
several  battles;  and  those  Mussulmans  who  are  now  his  subjects, 
are  held  in  the  most  abject  condition.  The  name  of  Runjut  Singh 
is  a  terror  from  Lahore  to  the  city  of  Bokhara,  the  Strength  of  Is- 
lamism. 

After  having  travelled  for  several  months  among  wild  Turko- 
mauns,  and  having  been  delivered  from  slavery,  and  escaped  death 
at  Dooab,  and  passed  through  the  wild  mountains  of  Khaibaree,  it 
is  an  agreeable  surprise,  to  be  surrounded  by  kind  people,  dressed 
in  white  garments,  their  hands  folded,  and  waiting  for  an  order. 
Oh,  how  agreeably  the  believer  will  be  surprised,  when,  after  hav- 
ing faithfully  fought  on  earth  the  good  fight  of  faith,  and  under 
many  trials  and  afflictions  finished  the  work  which  He  has  given 


176  Punjaub.— 1832. 

us  to  do,  his  soul  departs  from  this  body  upon  the  pinions  of  death, 
and  goes  to  that  land,  where  a  crown  of  glory  which  fadeth  not 
away,  is  prepared  for  him,  and  where  the  family  of  heaven,  clothed 
in  whiter  garments  than  those  of  Seiks,  meet  him;  and  where  he 
hears  the  voice,  not  of  an  heathen  King,  but  of  the  King  of  Kings, 
exclaiming:  "Well  done,  thou  good  and  faithful  servant,  enter  thou 
into  the  joy  of  thy  Lord." 

In  the  afternoon  we  continued  our  journey  towards  Jehaangeer, 
six  English  miles  from  Acora.  Here  the  soldiers  of  Hurry  Singh 
presented  arms,  and  a  Colonel,  sent  by  Hurry  Singh,  came  towel- 
come  me  in  his  name.  Upon  this  spot  many  battles  were  fought 
between  the  army  of  Runjut  Singh  and  the  Affghauns.  Polar 
Singh,  one  of  the  Akalee,  (of  which  people  I  shall  speak  hereafter,) 
a  mighty  warrior  of  the  Seiks,  died  here  a  martyr,  as  the  Seiks 
express  themselves,  fighting  against  the  Mussulmans. 

We  arrived  at  Jehaangeer.  Serdar  Hurry  Singh,  in  a  tent,  sit- 
ting upon  a  chair,  surrounded  by  about  80  Officers,  and  Nobles, 
and  soldiers,  rose  and  put  his  hands  in  mine,  and  welcomed  me  in 
the  name  of  the  Maharajah.  He  told  me,  that  he  was  a  friend  of 
Lord  and  Lady  William  Bentinck.  He  asked  me  whether  I  knew 
them;  I  answered  in  the  affirmative.  A  beautiful  red  coloured  tent 
was  prepared  for  me,  and  250  rupees,  and  about  10  jars  of  sweat- 
meats  were  delivered  to  me.  An  orderly  was  placed  near  my  tent, 
and  another  soldier  as  a  guard.  Mool  Singh,  the  Moonshee,  i.  e. 
Secretary  to  the  Serdar,  was  sent  to  me  with  ink  and  paper,  desir- 
ing me  to  tell  him  my  wants,  which  he  wrote  down,  and  immedi- 
ately sent  the  paper  to  Hurry  Singh.  As  I  was  in  want  of  linen, 
the  finest  linen  was  immediately  brought. 

Moonshee  Mool  Singh,  an  excellent  young  man,  who  understands 
Sanscrit,  and  is  very  well  informed  in  his  religion,  and  to  whom  I 
translated  the  sermon  on  the  mount,  gave  me  the  following  infor- 
mation about  the 

RELIGION  OF  THE  SEIKS. 

The  religion  of  the  Seiks  was  established  about  150  years  ago, 
by  BabaNanak  and  Gooroo  Govend  Singh.*  The  Seiks  call  God 
Jkal  Puruk.  Akal  means  in  Sanscrit  immortal,  and  Puruk  a  year; 
the  Being  who  has  neither  beginning  nor  end,  and  by  whom  every 
thing  was  created.  They  have  a  book,  called  "Grunt  Saheb," 
written  by  Gooroo  Arjan,  and  Baba  Nanak.  The  latter  believed 
and  taught  the  unity  of  God,  and  abolished  idols  among  his  people. 
His  followers  were  called  Seik,  which  means  disciple.  Their 
spiritual  guides  were  called  Gooroo  (priest).  They  have  ten 
famous  Gooroo:  Nanak,  the  author  of  the  sect.  Angad,  Ameer- 
Daas,  Ram-Daas,  Arjand,  Hargobind,  Hara,  Harkresht,  Dekht 
Behadur,  Govende  Sing,  who  inspired  the  Seiks  with  a  military 
spirit. 

*  Sing  is  a  title,  which  the  military  of  the  Seiks  bear,  and  means 

Lion. 


Punjaub.— 1832.  177 

The  Seiks  call  the  first  man  Brahma,  and  his  wife  Shakad. 
Swarg  is  the  name  for  their  paradise.  Nark  for  their  hell.  Those, 
who  have  done  good  works,  remain  in  Swarg,  until  they  have 
reaped  the  fruits  of  their  doings,  and  then  return  to  the  world; 
those,  who  have  done  bad,  remain  in  Nark,  until  they  have  received 
full  punishment. 

Their  places  of  pilgrimage  are,  in  the  Punjaub,  Amritsir,  Ta- 
reen-Taren,  Dookh  Naware,  Derahe  Baba  Nanak,  Galendwal. 

Near  the  Sutlutj:  NundpoorMukhowal,  Chamkone,  Futtehghur, 
near  Serhend;  Mookhetsir,  Dandemak  Saheb,  Delhi,  Patna  in  Be- 
bar,  Abehela  Negher,  near  Nandair  in  the  Decan. 


In  the  land  of  Runjut  Singh  are  a  kind  of  military  Fakeers, 
highly  respected  and  revered  by  the  nation,  and  even  deemed  sa- 
cred; they  are  called  Akaloe,  Immortal.  This  sect  was  originally 
founded  by  Gooroo  Govend  Singh,  the  tenth  Gooroo  of  the  Seiks. 
The  Seiks  were  formerly  a  spiritual  people,  and  did  not  aspire  to 
temporal  power.  They  were  however  in  the  habit  of  disturbing 
the  peace  of  the  country,  and  resisting  the  authority  of  the  Moham- 
medan Government,  owing  to  the  religious  animosity  which  natu- 
turally  existed  between  them.  This  led  to  the  persecution  of  the 
sect,  and  in  the  time  of  Arung  Zeb,  Emperor  of  Delhi,  the  Mo- 
hammedans succeeded  in  seizing  the  Gooroo  Degh  Behador,  the 
ninth  Priest  of  the  Seiks,  who  was  put  to  death  at  Delhi.  Gooroo 
Govend  Singh,  on  his  accession  to  the  Primacy,  invoked  the  ven- 
geance of  God  for  this  insult,  and  determined  to  prosecute  a  war 
against  the  Moghul.  After  various  successes  he  was  defeated,  and 
obliged  to  abandon  his  country.  He  honoured  those  of  his  follow- 
ers, who  remained  firm  to  him  in  his  contest  with  the  Moghuls,  by 
the  nomination  of  Jtkalee,  or  the  Immortal,-  and  from  that  time  they 
became  a  mendicant  race.  The  Seik  became  independent  during 
the  reign  of  Furookh  Seen,  the  Emperor  of  Delhi.  The  Akalee 
increased  in  number,  and  they  were  noted  for  their  predatory  and 
fanatic  habits  and  impertinence.  Seventy  years  ago  the  Seiks  esta- 
blished their  authority  in  the  Punjaub.  The  Akalees  wear  a  dis- 
tinctive dress  of  dark  blue,  and  a  high  cap,  in  which  they  general- 
ly wear  iron  rings,  resembling  a  quoit,  which  the  Seiks  formerly 
used  as  an  emblem  of  war. 

The  Seiks  have  written  in  their  book,  that  rays  like  the  sun  went 
out  of  the  hands  of  Jesus  Christ.  I  read  to  three  Hindoos  the 
Gospel  of  Christ. 

May  30. — I  called  again  on  Hurry  Singh.  His  Monshee,  who 
speaks  Persian,  was  my  interpreter. 

RELIGIOUS  CONVERSATION  WITH  HURRY  SINGH. 

Hurry  Singh.  Do  you  wish  to  see  the  fortresses  of  this  place? 

Myself.  I  never  look  at  fortresses,  my  occupation  is  to  speak 
with  people  about  God, 

H.  S.  What  is  necessary  to  do,  in  order  to  arrive  at  a  more  tho- 
rough knowledge  of  God! 


178  Punjaub.— 1832. 

I.  Jesus  Christ  said,  "Will  your  heavenly  father  not  give  the 
holy  spirit  to  those  who  ask  him1?"  Pray  to  God,  and  He  will 
give  you  the  light  of  truth. 

H.  S.  Which  is  the  best  of  all  religions  you  have  known1? 

i".  The  religion  of  Jesus  Christ. 

Monshee.  Recite  to  Hurry  Singh  the  sermon  of  Jesus,  I  will 
translate  it.  (I  did  so;  a  general  delight  was  expressed  in  every 
countenance.) 

H.  S.  If  any  one  purposes  to  leave  this  world,  and  to  devote  him- 
self to  God,  what  must  he  do  with  his  wife  and  children?  It  is 
very  hard  to  be  obliged  to  leave  them. 

1.  If  you  seek  God  with  all  your  heart  and  soul,  He  will  manage 
affairs  in  such  a  manner,  that  you  shall  live  the  more  happy  with 
wife  and  child. 

Hurry  Singh  is  a  devout  man,  he  makes  every  day  a  present  of 
a  cow  to  a  Brahmin,  and  is  just  in  his  -dealings. 

HINDOO  NOTION  OF  GOD. 

Lena  Singh  and  a  Pundit,*  Sawaram,  called  on  me,  and  they 
made  the  following  observation.  "Ram  Perwerdegar  (God),  is 
like  the  wide  Ocean,  of  whom  many  drops  are  formed,  and  many 
rivers,  but  they  do  not  exhaust  the  Ocean;  many  grains  of  sand 
and  shells  are  cast  by  the  Ocean  on  the  dry  land,  and  do  not  ex- 
haust the  Ocean:  thus  Wishnoo,  whom  you  call  Jesus,  is  a  drop 
of  that  wide  Ocean  God,  of  which  drop  many  other  drops  were 
formed,  but  do  not  exhaust  the  Ocean  God,  and  God  is  not  in  want 
of  any  of  them.  From  the  beginning  a  religion  was  established 
for  every  nation,  suitable  to  their  several  climates;  and  every  one, 
who  is  faithful  to  that  religion  in  which  he  was  born,  shall  come 
nearer  to  Perwerdegar,  and  shall  have  his  reward  in  Swarg."  I 
asked,  'Why  do  you  worship  the  cow]  the  cow  is  not  God,  nor 
that  wide  Ocean  of  which  you  are  speaking.' j- 

The  Monshee  of  Hurry  Singh,  who  was  present,  replied,  "If  you 
do  not  wish  to  make  the  Hindoos  deadly  enemies,  do  not  ask  about 
the  cow."    I  broke  off  the  conversation. 

AKE  THE  HINDOOS  IDOLATORs! 

A  Dafteree  (book-keeper)  of  Hurry  Singh,  not  a  Seik,  but  a 
Hindoo,  told  me  that  the  Hindoo  acknowledge  only  one  God,  and 
the  idols  are  only  representations  of  the  invincible  Godhead.  They 
call  their  book  Bhughwud  Geet  (Divine  song,  in  Sanscrit). 

Infidels  among  European  Christians,  who  are  ready  to  defend 
any  religion  save  their  own,  exculpate  the  Hindoos  from  the  crime 
of  idolatry,  in  order  to  make  the  veracity  of  excellent  Missionaries 
suspected.     Those  infidels,  hypocrites  as  they  are,  whilst  they 

*  Pundit  is  a  Hindoo  title  of  a  learned  man. 

t  Those  Philosophers  of  Europe,  who  believe  that  power  of  Phi- 
losophy is  able  to  bring  men  to  the  saving  knowledge  of  Christ,  ought 
to  travel  among  the  Philosophers  of  Hindoostaun  and  Persia,  they 
will  easily  be  undeceived. 


Punjaub.— 1832.  179 

speak  with  horror  about  the  Inquisition  of  Spain  (which  language 
of  horror  they  adopt  for  no  other  purpose  than  to  bring  into  discredit 
the  religion  of  our  blessed  Lord  Jesus  Christ,  God  blessed  forever), 
speak  with  enthusiasm  about  the  Hindoo  and  Seik  custom  of  burn- 
ing their  wives,  and  of  the  horrors  of  Juggur-Nath!  Whilst  I  be- 
lieve, that, many  a  Hindoo,  and  many  a  Mussulman,  and  many  a 
Zealander  will  be  met  with  among  the  number  of  the  happy  in  hea- 
ven; (for  I  believe  many  of  these  are  so  guided,  by  the  spirit,  as  to 
arrive  at  the  knowledge  of  the  truth  in  a  way  unknown  even  to 
themselves;)  I  firmly  believe,  that  such  wicked  infidels  will  be 
cast  into  utter  darkness;  for  they  had  an  opportunity  of  knowing 
better.  What  is  Idolatry?  It  is  the  worship  of  an  invisible  Being 
through  a  visible  likeness,  by  which  the  original  is  forgotten:  now 
this  is  the  manner  of  worship  among  the  Hindoos,  who  therefore 
are  idolaters.  It  is  however  clear  to  me,  that  idolatry  originated 
from  a  false  philosophical  system,  as  that  of  Spinoza  the  Jew,  upon 
the  system  of  Pantheism. 

June  1. — I  arrived  at  Attock,  the  Taxila  of  Alexander,  where  I 
was  most  kindly  received  by  His  Royal  Highness  Khurruck  Singh, 
who  also  gave  me  250  rupees,  and  sweetmeats.  Khurruck  Singh 
is  the  favourite  son  of  Runjeet  Singh;  for  Runjeet  Singh  was  very 
fortunate  during  the  time  his  mother  was  pregnant  with  him,  and 
on  the  day  of  his  birth.  Attock  is  six  English  miles  from  Jehaan- 
geer.  I  left  it  that  same  day,  and  arrived  at  Hydaroo,  ten  miles 
from  Attock,  where  I  lodged  with  a  Brahmin. 

June  2. — We  arrived  at  Hassan  Avdal,  the  last  place  of  AfTghan- 
istaun.  Here  I  saw  the  first  Seik  temple.  Pundits  of  the  Seik 
were  sitting  in  it,  and  reading  Grunt  Saheb,the  book  composed  by 
Baba  Nanak  their  founder.  Hassan  Avdal  is  15  English  miles 
from  Hydaroo. 

June  4. — Arrived  at  Rawil  Pindee,  15  English  miles  from  Has- 
san Avdal.  Here  I  received  again,  by  order  of  the  Maharajah, 
sweetmeats  and  100  rupees. 

June  5. — We  arrived  at  Bande,  18  English  miles  distant  from 
Rawil  Pindee. 

June  6. — We  arrived  in  the  forenoon  at  Pishentowr,  17  English 
miles;  in  the  afternoon  at  Damack,  six  English  miles. 

June  7. — We  arrived  at  Rawtas,  18  English  miles  from  Damack. 

MUSSULMANS  AMONG  THE  SEIKS. 

The  Mussulmans  under  the  government  of  Runjeet  Singh,  in  a 
country  formerly  belonging  to  the  descendants  of  Tamerlan,  stand 
in  the  same  relation  to  the  Seiks,  as  the  Christians  do  in  the  Otto- 
man Empire  to  the  Mussulmans;  except  that  Runjeet  Singh  is  more 
tolerant  than  the  Turks  and  Persians.  The  Mussulmans  in  the 
Punjaub  are  not  allowed  to  eat  cow's  flesh. 

June  8. — We  arrived  at  Jelom,  15  Eng.  miles  from  Rawtas. 
Here  the  river  Jelom  flows.     We  felt  to-day  a  strong  earthquake. 

June  9. — We  arrived  in  the  village  Saray  Kare,  21  Eng.  miles 
from  Jelom,  inhabited  by  Brahmins  and  Mussulmans.    Wherever 


180  Pun/7m&.*— 1832. 

a  traveller  comes,  they  prepare  near  a  house  a  kind  of  sofa,  which 
they  call  Tshoke. 

June  10. — I  arrived  at  Goozerat,  where  I  was  most  kindly  re* 
ceived  by  a  very  interesting  man,  the  Governor  of  the  place  and 
province,  whose  name  is  Josiah  Harlan,  an  independent  citizen  of 
the  United  States  of  North  America:  his  life  and  career  is  so  in- 
teresting-, that  I  cannot  omit  inserting  an  epitome  of  it  here. 

DOCTOR  JOSIAH   HARLAN 

Was  born  of  a  respectable  Quaker  family  in  Philadelphia,  in 
the  year  1799.  His  brother,  Richard  Harlan,  is  a  physician,  and 
writer  on  medical  subjects  in  America. 

Josiah  Harlan,  when  15  years  of  age,  amused  himself  with  read- 
ing medical  books,  and  the  history  of  Plutarch,  as  also  the  inspired 
Prophets;  in  which  study  I  found  him  wonderfully  well  versed. 
When  he  was  21  years  of  age,  his  father  sent  him  as  a  supercargo 
to  Canton,  in  China.  He  returned  thence  in  13  months  to  Phila- 
delphia, where  he  fell  in  love  with  a  young  lady,  who  promised  to 
marry  him.  He  sailed  again  to  Calcutta;  but  hearing  that  his  be- 
trothed lady  had  married  somebody  else,  he  determined  never  again 
to  return  to  America.  He  went  to  China  in  a  commercial  capacity, 
and  returned  a  third  time  to  Calcutta.  He  presented  himself  for 
examination  at  the  Medical  Board,  and  was  appointed  surgeon  at 
the  Calcutta  general  hospital,  from  whence  he  was  transferred  to 
the  Artillery  of  Dum-Dum,  and  proceeded  wTith  that  detachment  to 
Rangoon. 

Having  visited  the  Burmese  Empire  as  far  as  Prome,  he  returned 
to  Calcutta,  and  from  thence  travelled  up  to  Simian  to  Lord  Am- 
herst, from  whom  he  demanded  and  obtained  permission  to  resign. 
Next  he  went  to  Khorassaun,  as  Agent  to  the  ex-King  Shah 
Shoojah  Ool-Moolk,  who  honoured  him  wTith  the  title  of  Azeez 
ood-dowla  behadoor,  (the  friend  of  the  King.)  He  went  to  Bo- 
hawul  Pore,  accompanied  by  100  attendants,  and  travelled  on 
across  the  Indus,  up  to  Peshawr,  wThere  he  intended  to  take  pos- 
session of  the  fortress  of  Tack;  but  he  failed,  and  went  disguised 
as  a  Dervish  to  Cabool,  from  whence  he  finally  returned  to  the 
Punjaub.  He  was  accompanied  for  some  time  by  a  Mr.  Mason, 
who  afterwards  travelled  about  in  Persia,  as  an  American.  Dr. 
Harlan  is  now  Governor  of  Goozerat.  He  speaks  and  writes  the 
Persian  with  very  great  fluency;  he  is  clever  and  enterprising.  Dr. 
Harlan  is  a  high  Tory  in  principles,  and  honours  kingly  dignit}r; 
though  on  the  other  hand,  he  speaks  with  enthusiasm  of  Washing- 
ton, Adams  and  Jefferson,  who  wrote  the  declaration  of  indepen- 
dence, &c.  He  informs  me,  that  the  restoration  of  Shoojah-ool- 
Moolk  would  be  of  the  greatest  advantage  to  the  British  Govern- 
ment; however,  being  no  politician,  I  was  not  able  to  understand 
well  the  reasons  he  assigned. 

June  11. — I  preached  in  the  house  of  Dr.  Harlan  to  some  Arme- 
nians and  Mussulmans,  in  the  Persian  tongue. 

June  13.— I  left  Goozerat,  and  went  towards  Vizirabad.     On 


Punjaub.— 1832.  181 

the  road  I  met  with  Hindoos,  "walking  barefoot,  and  saying  their 
prayers;  they  were  coming  from  their  pilgrimage  to  the  river  Gunga, 
near  the  city  of  Kaashe  (Benares),  and  from  the  city  of  Allahabad. 
I  arrived  at  the  hospitable  dwelling  of  Signor  Avitabile,  Governor 
General  of  Vizir  Abad,  in  the  service  of  Runjeet  Singh.  This  in- 
genuous man  has  made  this  the  finest  town  in  the  Punjaub,  and  added 
to  it  a  new  town  with  a  gate,  to  which  he  has  given  the  name  of  "Ram 
Katera,"  the  quarter  of  God.  He  has  established  gallows,  which 
he  calls  the  ornament  of  civilization;  for  he  has  the  power  of  life 
and  death;  but  he  is  devoted  to  his  Royal  Master,  and  to  the  wel- 
fare of  the  country:  the  people  of  his  province  love  him  as  a  father. 
He  remits  every  year  to  Runjeet  Singh  1,200,000  rupees,  which 
amount  to  £120,000  sterling,  and  this  is  the  only  province  in 
which  no  complaints  are  heard.  He  has  made  Vizirabad  the  asy- 
lum of  the  oppressed  Cashmeerians,  and  his  name  is  far  known. 
He  is  cheerful  like  an  Italian;  but  when  he  is  occupied  in  business, 
he  is  as  serious  as  an  Englishman.  After  having  stopt  with  the 
kind  Italian  till  the  17th  June,  he  provided  me  with  all  necessaries 
for  the  road,  and  I  set  out  for  Goojrawala,  a  large  town.  I  wrote 
from  hence  to  Runjeet  Singh,  and  enclosed  to  His  Majesty  a  pro- 
clamation, which  I  issued  here  in  the  Persian  tongue,  exhorting  all 
nations  to  repent,  and  declaring  to  them  that  Jesus  Christ  is  the 
Son  of  God,  who  died  for  our  sins,  rose  again,  and  went  to  heaven; 
and  that  He  will  come  again  in  the  clouds  of  heaven;  and  that 
great  judgments  are  already  beginning  to  announce  His  great  com- 
ing: viz.  Pestilence,  Earthquakes  and  Cholera  Morbus. 

June  18. — We  arrived  at  Kore,  24  Eng.  miles  from  Goojra-Wala. 
We  lodged  in  a  garden  belonging  to  a  holy  man  (Gooroo)  of  the 
Seiks. 

Juns  19. — I  left  this  place  for  Lahore.  When  entering  Lahore, 
I  received  the  following  letter  from  Capt.  W'ade,  Political  Agent 
at  the  court  of  Runjeet  Singh. 

Loodia?iah,  June  15,  1832. 
My  dear  sir, 
I  have  had  the  pleasure  of  receiving  through  Doctor  Murray 
your  letters  from  Jehaanger  and  Rawil-Pindee.  That  from  Je- 
haangeer  reached  me  at  Simlah,  the  day  I  left  that  place;  the  other 
I  received  on  the  road  yesterday.  I  informed  Lord  and  Lady 
W.  Bentinck  of  your  safe  arrival  in  Hurry  Singh's  camp,  and 
that  you  might  soon  be  expected  at  Lahore,  which  they  were  very 
glad  to  learn,  as  they  have  been  anxious  for  some  tidings  of  your 
safety,  having  heard  of  your  departure  from  Teheraun  for  Toor- 
kestaun  and  Lahore.  Neither  Lord  nor  Lady  William  had 
any  letters  for  you  from  Lady  Georgiana  Wolff,  which  will  no 
doubt  be  a  disappointment  to  you.  The  last  accounts  which  had 
been  received  of  her  were  from  Malta,  when  she  still  was  in  good 
health.  I  have  written  to  Calcutta,  to  ascertain  whether  there  are 
any  letters  for  you  there,  and  directed  that  they  may  be  forwarded 
to  my  care,  should  there  be  any  awaiting  your  arrival.  An  answer 
10 


182  Punjaub.— 1832. 

may  be  expected  within  the  month,  before  which  I  hope  to  have 
the  satisfaction  of  seeing  3^011  at  Loodianah,  as  my  guest.  Regard- 
ing your  wish  of  visiting  Cashmeer  and  Tibet,  you  had,  I  think, 
better  speak  to  the  Maharajah  on  the  subject  yourself.  Mr.  Burnes, 
whom  you  met  at  Cabool,  was  also  desirous  of  seeing  Cashmeer; 
but  His  Highness  withheld  his  assent,  and  I  have  made  it  a  point 
not  to  interfere  in  persuading  the  Maharajah  to  a  measure  to  which 
he  appears  to  object.  Doctor  Murray  tells  me,  that  he  has  written 
to  Monsieur  Allard  to  facilitate  the  resumption  of  your  European 
costume,  which  I  am  sure  the  Chevalier  will  have  great  pleasure 
in  doing,  as  well  as  in  shewing  you  those  marks  of  attention  and 
hospitality,  which  are  so  natural  to  him.  Since  writing  the  above, 
the  post  has  arrived  with  the  enclosed  letter  for  you  from  Lord 
William  Bentinck,  accompanied  by  another  from  Colonel  Churchill. 
I  have  also  just  received  your  letter  from  Cabool,  with  the  packet 
for  Lady  William,  which  I  will  forward  to  her  Ladyship  without 
delay.  I  refer  you  for  the  news  of  Europe  to  Monsieur  Allard,  to 
whom  I  beg  you  will  offer  my  best  regards.  I  hope  to  hear  from 
you  soon  again. 

Believe  me,  my  dear  sir,  3Tours  very  faithfully, 

(Signed).  Wade. 

I  had  already  arrived  at  Lahore,  after  having  crossed  the  Ravee 
upon  an  elephant,  and  was  stretched  out  upon  a  sofa  in  the  house 
of  Monsieur  Allard,  a  French  gentleman,  General  in  the  service  of 
Runjeet  Singh,  who  was  absent  at  Amritsir,  when  I  received  the 

following  letters. 

LETTER  OF  LORD  WILLIAM  BENTINCK. 

Simla,  June  12,  1832. 
Dear  Sir, 
I  have  learnt  with  much  pleasure  your  safe  passage  through  all 
the  perils  of  the  very  long  journey  that  jrou  have  undertaken,  and 
I  sincerely  trust  that  }Tour  excellent  endeavours  may  be  crowned 
with  success.     Capt  Wade  shewed  me  the  letter  he  had  received 
from  you.     I  have  taken  the  liberty  of  desiring  the  Post  Master 
General  at  Calcutta  to  send  under  cover  to  me  any  letters  to  your 
address,  and  I  have  also  desired  the  Post  Master  at  Delhi  to  send 
direct  to  Loodianah  those  that  may  have  been  received  ther3.    I 
have  no  letters  from  hence  making  any  mention  of  Lady  Georgi- 
ana,  and  the  silence  of  the  newspapers  is  always  a  satisfactory 
proof  of  the  existence  of  distant  friends.     We  have  taken  our  re- 
sidence in  these  mountains  during  the  summer  heats.     Simla  is 
only  four  days  march  from  Loodianah,  is  easy  of  access,  and 
proves  a  very  agreeable  refuge  from  the  burning  plains  of  Hindoos- 
taun.     I  hope  I  need  not   assure  you  of  the  gratification  both 
Lady  William  and  I  should  derive  in  receiving  you  here. 
I  remain  dear  sir,  yours  faithfully, 
(Signed)  W.  C.  Bentinck. 


Punjaul.— 1832.  183 

LETTER  FROM  COLONEL  CHURCHILL. 

Simla,  June  11,  1832. 
My  dear  sir, 

Accounts  have  reached  this  place  of  your  arrival  in  the  neigh- 
bourhood of  Lahore;  I  understand  that  your  probable  intention  is 
to  proceed  from  that  place  to  Loodiana  on  the  Sutledge.  I  lost 
not  a  moment  in  acquainting  you  of  my  being  at  this  station,  and 
of  expressing  my  hope  and  that  of  Mrs.  Churchill,  that  you  will 
not  forget  that  you  have  cousins  here,  who  will  feel  disappointed 
if  you  do  not  pay  us  a  visit.  The  Governor  General  is  here,  as 
well  as  the  Commander  in  Chief,  to  whom  I  am  Military  Secre- 
tary. 

The  station  is  worth  your  seeing,  being  lately  established  as 
the  Montpelier  of  India.  I  hope  Lady  Georgiana  was  quite  well 
when  you  left  her.  I  request  you  will  accept  my  services  in  any- 
way they  can  be  useful,  in  forwarding  you  to  this  place,  where  we 
hope  to  see  you  as  our  guest.  Lady  Bryant,  a  cousin  of  ours,  is 
on  a  visit  to  us  from  Soobathoo,  a  place  lower  down  in  the  hills. 
I  request  you  will  believe  me, 

My  dear  sir,  very  sincerely  yours, 
(Signed)  C.  H.  Churchill. 

To  this,  a  very  kind  letter  of  Lady  Bryant,  inviting  me  to  pay 
them  a  visit  at  Soobathoo,  was  annexed.  How  suddenly  changed 
was  my  situation,  after  such  a  hard  and  troublesome  journey. 

Fakeer  Noor  Addeen  Ansaree,  one  of  the  chief  physicians  and 
advisers  of  Runjeet  Singh,  handed  to  me  a  letter  of  His  Majesty; 
the  following  are  the  contents. 

"I  received  your  kind  letter  informing  me  of  your  arrival  at  Ca- 
bool,  and  of  the  degree  of  your  firm  friendship,  which,  according 
to  the  most  powerful  treaty,  shines  like  the  sun;  and  that  you  ar- 
rived at  Goojrat,  by  the  grace  of  Agal  Puruk;  I  was  exceedingly 
happy  to  hear  this,  and  have  the  pleasure  to  send  Meer  Murad  Ali 
Shah,  Jemedar,  to  join  you  in  the  vicinity  of  Goojrah  or  Vizir- 
abad,  and  supply  all  necessary  provisions,  and  guard  you  against 
thieves. 

(Seal  of  jRunjeet  Singh.  J 

Lahore  is  a  city  containing  about  80,000  inhabitants,  with  most 
splendid  mosques,  and  a  great  many  Mohammedan  Mullahs.  It 
is  the  winter  residence  of  Runjeet  Singh.  In  the  summer  he  re- 
sides generally  at  Umritsir,  a  city  entirely  built  by  himself.  There 
are  at  Lahore  a  great  many  Hindoos,  and  a  few  Armenians  from 
Cabool.  The  Fakeer  of  Runjut  Singh  entered  with  me  into  a  long 
conversation  about  Jesus  Christ.  Runjeet  Singh  has  three  such 
Fakeers,  who  are  his  physicians  and  chief  advisers;  their  ances- 
tors came  from  Arabia  to  Hindoostaun,  some  hundred  years  ago, 
and  took  service  with  the  Mohammedan  King  of  this  country  as 
physicians.     During  the  time  of  the  great-grandfather  of  the  pre- 


184  Punjaub.-— 1822. 

sent  three  Fakeers  (for  they  are  three  brothers)  the  first  visit  from 
an  European,  of  which  they  have  any  knowledge  at  Lahore,  was 
that  of  Antoon  Meseekh,  who  came  in  the  character  of  a  physi- 
cian, and  their  ancestors  feel  themselves  indebted  to  him  for  their 
medical  information.  He  was  a  missionary  from  Portugal.  The 
names  of  these  three  Fakeers  are:  Fakeer  Azeez-oodeen,  Fakeer 
Imaum-oodeen,  and  Fakeer  Noor-oodeen. 

Doctor  Hoenigberger,  a  Jewish  physician  from  Hungary,  who 
had  seen  me  in  Mount  Lebanon,  called  upon  me;  he  was  employ- 
ed by  Runjeet  Singh,  first  as  a  physician,  and  then  in  the  prepar- 
ing of  gunpowder,  and  of  a  kind  of  distilled  spirits,  which  Run- 
jeet Singh  is  in  the  habit  of  drinking. 

I  received  from  General  Allard  a  letter,  telling  me  that  His 
Majesty  Runjeet  Singh  wished  me  to  come  to  Umritsir,  when  he 
would  receive  me  with  distinction;  but  that  his  Majesty  did  not 
wish  me  to  circulate  proclamations.  Two  hundred  and  fifty  ru- 
pees were  given  me  again  by  order  of  King  Runjeet  Singh. 

June  20. — I  left  Lahore  for  Umritsir.  We  arrived  at  Pool,  22 
English  miles  from  Lahore.  I  received  a  second  letter  from  the 
King;  the  following  are  the  contents. 

"I  received  your  letter,  stating  your  satisfaction  with  the  treat- 
ment you  received  from  Fakeer  Noor-oodeen,  and  Ameer  Bakhsh, 
and  that  your  object  in  travelling  was  to  visit  the  learned  men  of 
every  sect  and  religion,  and  that  you  would  proceed  to  Cashmeer 
and  Tibet,  if  you  could  obtain  my  consent;  and  that  you  travel  for 
the  purpose  of  meeting  clever  men,  if  not,  you  would  go  to  Simla, 
and  return  to  your  country,  after  having  had  an  interview  with  me 
at  Umritsir.  I  have  to  state  as  an  answer,  that  after  you  shall 
have  seen  me,  this  point  shall  be  considered,  conforming  to  the 
force  of  friendship  subsisting  between  this  and  the  British  govern- 
ment. Instructions  have  been  sent  to  Fakeer  Azeez-oodeen  to  in- 
troduce you  to  the  learned  men  at  Lahore. 

(Signed)  Runjeet  Singh. 

RUNJEET  SINGH. 

As  I  am  now  soon  coming  to  this  great  and  extraordinary  man, 
I  think  it  worth  while  to  give  a  short  sketch  of  his  life. 

Runjeet  Singh  was  the  son  of  Maha  Singh,  a  petty  Rajah  of 
Goojra-Wala,  in  whose  time  the  Punjaub  was  divided  among  seve- 
ral Rajahs,  who  were  continually  at  war  with  each  other.  Run- 
jeet Singh  was  ten  years  old  when  his  father  died.  He  made 
friendship  with  several  of  the  small  Rajahs,  and  made  war  against 
Lena  Singh,  Rajah  of  Lahore,  defeated  him,  and  took  the  latter 
city.  When  Zemaun  Shah  Dooranee,  King  of  the  Affghauns,  in- 
vaded the  Punjaub,  all  the  Rajahs  of  the  country  fled  before  him, 
and  Runjeet  himself  fled  with  his  army  to  Umritsir.  At  that  time 
the  news  arrived  in  the  Affghaun  camp,  that  an  intestine  war  had 
broken  out  at  Cabool,  and  Shah  Zemaun  retreated.  Immediately 
after  this,  the  revolution  in  Affghanistaun  took  place,  by  which 
Shah  Zemaun  was  dethroned,  and  the  country  thrown  into  disorder. 


Punjaub.— -1832.  185 

Runjeet  Singh,  being  at  liberty  to  prosecute  his  designs  in  the 
Punjaub,  became  the  Maharajah,  or  great  King  of  all  the  Seiks. 
In  the  reign  of  Shah  Mahmood  Dooranee,  he  took  the  fort  of  At- 
tack; afterwards  he  took  the  castle  of  Kote  Kangra  and  Moultan, 
and  finally  completed  his  conquests,  by  driving  the  Affghauns  out 
ofCashmeer. 

One  day  Runjeet  Singh  was  riding  in  the  field.  He  met  a 
Fakeer.  Runjeet  Singh  dismounted  to  perform  his  devotion  to  the 
Fakeer.  The  Fakeer,  without  looking  at  him,  said,  "What  use 
is  thy  external  devotion,  as  long  as  thou  oppressest  the  poor,  and 
tyrannisest  over  thy  subjects'?"  The  Maharajah  promised  to  re- 
form, and  the  account  of  this  fact  appeared  in  the  court  newspaper, 
published  under  his  own  eye. 


Runjeet  Singh  pays  a  great  deal  of  respect  and  veneration  to  the 
Akalee,  though  he  knows  at  the  same  time  how  to  keep  them  in 
proper  bounds. 

The  Seiks  are  capable  of  enduring  great  fatigue,  as  they  have 
shewn  in  the  attack  of  Cashmeer,  when  Runjeet  Singh  and  his 
whole  army  subsisted  seven  days  without  lighting  a  fire.  They 
are  strong,  powerful  and  athletic  men,  and  esteem  the  fatigues  of 
war  a  pleasure.  The  Seiks  have  of  late  introduced  into  their  reli- 
gious customs  the  burning  of  wives  after  the  death  of  their  hus- 
bands, like  the  Brahmins, 

BABA  BETEE  SAHEB  SINGH 

Is  the  Pope  of  the  Seiks.  He  is  100  years  old,  and  a  descen- 
dant of  Baba  Nanak,  the  founder  of  the  Seiks'  religion.  He  re- 
sides at  Oonawala  in  the  Himalayah  mountains.  When  I  asked 
a  person  belonging  to  this  sect,  in  what  his  occupation  consisted, 
he  replied:  "He  can  curse  the  Maharajah  and  all  the  Sirdars,  and 
they  humbly  bow  before  him.  He  says  to  the  Maharajah,  'I  am 
he  that  has  created  and  exalted  thee.'  "  One  day  Runjeet  Singh 
wanted  to  take  possession  of  the  castle  Teere  in  the  mountains. 
He  went  to  Betee  Saheb  Sing,  worshipped  him,  and  said,  "I  want 
a  horse  of  you,  in  order  that  the  rest  of  my  horses  may  be  blessed." 
Betee  Singh  answered,  'Thou  blind  rascal,  (for  Runjeet  Singh  has 
only  one  eye)  thou  wantest  a  horse  of  me;  I  shall  give  thee  a  100 
bastinadoes.'  Runjeet  Singh  said,  "Not  100  only,  but  500;  only 
give  me  a  horse."  Betee  Singh,  seeing  the  humility  of  the  Mon- 
arch, gave  him  a  horse,  and  added,  'Tomorrow  thou  shalt  be  in 
possession  of  the  castle.'  And  thus  it  was.  Betee  Singh  has  a 
property  of  £30,000  sterling.  He  remains  up  the  whole  night,  and 
performs  worship  and  ablution.  He  gives  harsh  words  only  to  his 
followers;  and  those  who  patiently  bear  the  reproaches,  become 
pure,  whilst  those  who  are  offended  at  them  become  hated  by  their 
own  wives.  He  is  however  a  great  wretch:  he  has  killed  his  own 
son. 

Arriving  at  Pool,  about  25  miles  east  from  Umritsir,  I  received 
16* 


186  Punjaub.— 1832. 

an  order  from  the  Maharajah  to  stop  there  until  the  next  day;  for 
the  Pundits  and  Brahmins  had  observed,  that  it  was  not  a  lucky 
day  for  me  to  enter  the  town  of  Umritsir.  Monsieur  Allard  man- 
aged it  with  the  Brahmins,  by  observing,  that  I  might  sleep  out- 
side Umritsir,  in  his  garden  house,  till  next  morning.  I  therefore 
received  a  few  hours  after  permission  to  advance  towards  Umritsir, 
in  a  Palankeen. 

ARRIVAL  A.T  UMRITSIR. 

June  20. — Towards  the  evening  my  Palankeen  stopped  near  a 
beautiful  palace,  situated  in  a  garden;  alighting  from  the  Palan- 
keen, I  was  embraced  by  a  gentleman,  wilh  a  silvery  white  beard, 
in  an  European  dress;  it  was  Monsieur  Allard,  ex-Aide  de  Camp 
of  Marshal  de  Brun,  and  now  General  of  the  cavalry  of  Runjeet 
Singh. 

June  21. — Chevalier  Allard  went  to  the  Maharajah  Runjeet 
Singh,  and  announced  my  arrival.  Soon  after,  a  great  many  sweet- 
meats were  sent  to  me  by  His  Majesty.  Monsieur  Allard  told  me 
that  the  people,  sent  with  these  presents,  had  orders  to  report  to 
the  Maharajah  upon  my  look,  my  person,  and  all  I  may  say.  In 
the  evening,  an  elephant  was  sent  by  the  Maharajah  with  several 
Officers,  to  convey  me  to  His  Majesty.  We  entered  two  or  three 
court  yards  of  the  palace,  when  I  suddenly  observed  in  the  open 
air,  a  little  old  man,  with  one  eye,  seated  upon  a  chair;  it  was 
Runjeet  Singh.  At  his  left  hand  a  boy,  12  years  of  age,  was 
seated;  immediately  after,  a  great  many  Pundits  and  Brahmins  sat 
upon  chairs.     A  chair  was  placed  for  me  opposite  the  Maharajah. 

His  Majesty  asked  me  why  I  had  taken  such  a  dangerous  jour- 
ney through  Toorkestaun.  I  replied,  "On  account  of  God,  that  I 
may  speak  with  all  Mullahs,  and  especially  with  the  Jews,  about 
the  best  way  of  serving  God." 

Runjeet  Singh.  (Pointing  to  the  Pundits  and  Brahmins.)  These 
are  our  Padri  (Priests). 

Myself.  Are  these  Mussulmans'?  (He  burst  into  a  fit  of  laughter.) 

In  order  to  understand  this  laughter,  one  ought  to  know,  that  a 
Brahmin  feels  himself  as  much  insulted  by  being  called  a  Mo- 
hammedan, as  a  Mussulman  in  Turkey  would  feel  by  being  called 
a  Jew;  but  Runjeet  Singh  took  it  in  good  humour,  and  repeating 
my  words  said,  "Are  these  Mussulmans]" 

Pi.  S.  What  is  the  chief  thing,  that  a  man  should  observe? 

M.  Solomon  said,  "The  fear  of  God  is  the  chief  thing." 

R.  S.  Our  book  (Grunt  Saheb)  says  the  same. 

M.  I  am  very  far  from  denying  that  there  are  not  good  things 
contained  in  other  religions;  but  I  will  ask  a  question  of  your  High- 
ness. 

R.  S.  Ask. 

M.  What  is  necessary  to  be  done  in  order  to  come  nigh  to  God] 

R.  S.  To  do  good. 

M.  How  can  a  man  perform  good,  if  his  heart  is  bad]  God 
searches  the  heart;  every  one,  who  examines  himself,  will  find 


Punjauh.— 1832.  187 

that  his  heart  is  inclined  to  evil;  if  that  be  bad,  how  can  we  expect 
good  fruits'? 

R.  S.  A  medicine  is  necessary  for  the  heart  of  man. 
M.  I  am  astonished  at  this  answer,  no  Mullah  has  ever  given  me 
such  an  answer;  but  I  ask  now,  what  medicine  is  to  be  used  for 
the  heart? 

R.  S.  Do  you  tell  me  the  kind  of  medicine. 
M.  The  Gospel  of  our  Lord  Jesus  Christ. 
R.  S.  Have  you  a  Persian  translation  of  the  Gospel,  which  the 
Fakeer  could  read  to  me] 

M.  I  will  send  one  from  Simlah,  as  soon  as  I  am  with  the  Go- 
vernor General. 

R.  S.  Do  so.  How  is  it,  that  you  travel  about  for  the  sake  of 
religion'?  for  the  English  in  general  do  not  care  about  religion. 

M.  Your  Highness  would  be  surprised  to  see  what  activity  of 
religious  exertions  there  is  in  England.  Thousands  of  sterling 
pounds  of  money  are  spent  every  year  for  the  sake  of  religion. 

R,  S.  Have  you  heard  of  my  conference  with  the  Nawab  Lard 
Saheb  (Lord  "William  Bentinck),  held  at  Roopar? 
M.  I  heard  at  Bokhara  of  that  interview. 
R.  S.  Is  it  likely  that  the  Russians  will  soon  come] 
M.  I  do  not  think  that  they  will  come  for  the  present. 
R.  S.  Tell  me  sincerely,  in  what  manner  could  I  shew  my  sin- 
cere friendship  to  the  English  Government] 

M.  The  Governor  General  of  India  is  best  capable  of  answering 
this  question. 

Immediately  after  my  arrival,  the  dancing  girls  appeared,  ac- 
cording to  the  custom  of  the  country.  His  Highness  asked  me 
whether  I  should  like  to  see  them  dance.  I  replied,  as  I  was  an 
English  Brahmin  I  could  not  find  pleasure  in  such  amusements. 
His  Highness  desired  them  to  retire.  He  asked  me  then,  whether 
I  drank  wine.  I  replied,  "Very  little."  He  ordered  wine  to  be 
brought.  It  was  Runjeet  Singh's  peculiar  wine,  rather  like  a  dis- 
tilled spirit;  it  burns  the  mouth  like  fire.  I  wished  to  drink  one  drop 
of  it  to  the  health  of  His  Majesty;  but  I  was  obliged  to  reject  it. 

R.  S.  Do  you  believe  that  nobodv  can  die  without  the  will  of 
God] 
M.  Yes,  I  do. 

R.  S.  Then,  why  are  you  afraid  when  crossing  a  river  in  a  boat] 
I  heard  that  you  were  very  much  afraid,  when  you  passed  the  river 
at  Attock. 

M.  I  can  give  no  answer  but  this,  that  God  should  be  shewn  to 
be  mighty  in  my  weakness. 

His  Highness  gave  me  1100  rupees,  shawls  worth  1000  rupees, 
and  a  horse  worth  100  rupees. 

June  22. — I  left  the  hospitable  dwelling  of  Monsieur  le  Cheva- 
lier Allard,  and  travelling  partly  upon  an  elephant,  and  partly  in  a 
Palankeen,  we  arrived  at  Jendeale,  twelve  miles  east  from  Umrit- 
sir,  accompanied  by  25  horsemen  of  Runjeet  Singh.  Here  a  good 
many  of  the  Akalee  are  met  with,  who  make  the  road  very  unsafe; 


188  British  India.— 1832. 

for  as  they  are  priviledged  saints,  they  frequently  insult  Euro- 
peans. 

June  23. — I  arrived  at  Kaboor  Talah,  60  miles  east  from  Jen- 
deale.  Here,  Futteh  Singh,  an  old  and  venerable  Serdar  (General) 
of  Runjeet  Singh,  paid  me  great  attention.  In  the  evening  we  ar- 
rived at  Jalandar,  10  Koss,  or  30  miles  east  from  Kaboor-Talah. 

June  2-1. — We  arrived  at  Pagwara,  25  miles  east  distant;  and  in 
the  evening  at  Fellore,  35  miles  east. 

ARRIVAL  AT  LOODIANAH. 

June  25. — I  crossed  the  Sutledge,*  and  arrived  at  Loodianah, 
the  first  English  station  of  the  utmost  northern  frontier  of  British 
India.  "Now,"  I  exclaimed,  "through  God's  infinite  goodness,  I 
am  safe!  after  so  many  troubles,  I  am  safe!  and  the  Lord  has  not 
permitted  one  hair  to  fall  from  my  head;  and  the  prophesy  of  those 
of  Teheran,  that  I  should  not  get  beyond  Meshed,  has  not  been 
fulfilled!" 

Captain  Wade,  the  political  Agent  of  the  Honourable  E.  I. 
Company,  received  me  with  great  cordiality,  and  so  did  Dr.  Mur- 
ray; they  introduced  me  to  Major  Faithful,  where  I  met,  for  the 
first  time  after  18  months,  with  an  English  family,  and  this  in  the 
midst  of  Asia  Major.  This  gentleman  was  of  the  greatest  assist- 
ance to  me,  especially  in  giving  me  exact  information  about  the 
Seiks;  he  tells  me  their  religion  is  a  compound  of  the  Christian, 
Hindoo,  and  Mohammedan  religions,  and  he  introduced  me  to  both 
the  Affghaun  ex-Kings,  Shah  Zemaun,  and  Shujah  Almulk.  Poor 
Shah  Zemaun  was  deprived  of  his  eyes  by  Futteh  Khan,  one  of  his 
slaves,  who  experienced  afterwards  the  same  lot. 

July  1. — I  preached  to  the  English  inhabitants  of  Loodianah, 
and  gave  them  two  lectures. 

I  received  to-day  the  following  letter  from  Subathoo. 

Subathoo,  June  30,  1832. 
My  dear  Mr.  WTolrT, 
I  have  just  received  your  letter,  and  Sir  Jeremiah  and  I  are  de- 
lighted to  find  we  are  to  have  the  pleasure  of  seeing  you  on  Wed- 
nesday, when  everything  shall  be  done  on  our  part  to  further  your 
wishes;  and  from  all  we  heard  from  Simian,  from  Lord  William 
Bentinck  and  others,  we  have  no  doubt  that  you  will  receive  every 
support  in  the  pursuit  of  your  object.  Capt.  Wade  will  tell  you 
how  very  small  a  party  is  comprehended  in  the  station  of  Subathoo: 
at  present  only  three  persons  besides  ourselves;  but  as  we  hope 
your  stay  with  us  will  be  of  some  duration,  we  can  consult  on  the 

*  PunjoAib  means  five  waters,  for  there  are  five  rivers:  Sutledge, 
Beyah,  (the  Hvphasis;)  Ravee,  (the  Hydriotes;)  Jinab;  Jelum  or 
Behut,  (Hydaspes.) 

The  Beyah  is  believed  to  be  the  Pison  of  Genesis  ii.  11.  This 
river  rises  in  the  province  of  Lahore,  near  the  mountains  of  Cash- 
meer,  and  not  far  from  the  source  of  the  Sutledge,  which  it  after- 
wards joins;  for  the  first  200  miles  its  course  is  to  the  south,  after 
which  it  pursues  a  westerly  direction. 


Himmulayah  Mountains. — 1832.  189 

plan  you  wish  to  be  adopted,  and  be  assured  you  will  find  in  Colo- 
nel Bryant  and  myself,  interested  and  eager  supporters.  I  wish 
Capt.  Wade  could  be  prevailed  upon  to  accompany  you  as  far  as 
Subathoo,  &c. 

My  dear  Mr.  Wolff  sincerely  yours, 

(Signed)         M.  A.  Bryant. 

DEPARTURE  FROM  LOODIANAH. 

July  2. — I  left  the  house  of  the  kind  hearted  Captain  Wade,  and 
set  out  for  Subathoo  and  Simlah,  in  the  Himmalayah  mountains. 
I  arrived  at  Machiawarah,  thirty  miles  east  from  Loodianah. 

July  3. — We  arrived  at  Roopor,  where  a  conference  had  former- 
ly taken  place  between  Lord  William  and  Runjeet  Singh. 

July  4. — WTe  arrived  at  Budde,  30  miles  east  from  Roopor.  Here 
the  Himmalayah  mountains  begin.     I  sent  on  a  messenger  to  Sir 
Jeremiah  Bryant.     Towards  the  afternoon,  a  letter  from  Lady  Err- 
ant, with  a  hill  pony,  a  Jampoon,  or  hill  chair,  with  some  provi- 
sions were  sent  on  to  meet  me  on  the  road.     I  arrived  at  Subathoo 
at  ten  o'clock  at  night;  Sir  Jeremiah  and  Lady  Bryant  received 
me  in  the  most  cordial  manner:  here  I  found  a  letter  from  Lady 
William  Bentinck,  inviting  me  to  be  their  guest  at  Simlah.  I  stopt 
at  Subathoo  a  few  days,  preached  to  the  English  inhabitants  on  a 
Sunday,  and  lectured  in  the  house  of  Sir  Jeremiah  Bryant;  and 
then  set  out  for  Simlah.     Half  way  to  Simlah  from  Subathoo,  I 
met  with  a  Palankeen  and  bearers  of  Lord  William  Bentinck's.  I 
alighted  at  his  Lordship's  house.     Captain  Byrne,  the  Aide-de- 
Camp  of  Lord  W'illiam,  brought  me  to  a  room  that  I  might  dress 
myself,  and  after  this,  I  was  received  in  the  most  cordial  manner 
by  Lord  and  Lady  William  Bentinck  and  the  whole  staff.     I  met 
there  likewise  with  the  Rev.  H.  Fisher,  Chaplain  to  His  Lordship, 
who  was  a  great  friend  of  mine  when  at  Cambridge.     I  was  told 
here,  that  the  proclamation  I  had  issued  at  Goojrawala  made  peo- 
ple suspect  that  I  was  crazy;  and  that  was  the  reason  why  Lord 
William  would  not  request  Runjeet  Singh  to  permit  me  to  go  to 
Cashmeer  until  he  had  seen  me.     In  the  forenoon,  Colonel  Church- 
ill called  on  me,  and  introduced  me  to  His  Excellency  Sir  Edward 
and  Lady  Barnes,  who  invited  me  to  dine  with  them  the  next  day. 
In  the  evening  a  large  party  were  invited  to  meet  me  at  Lord  Wil- 
liam Bentinck's.     Arrangements  were  made  for  my  delivering  lec- 
tures.    I  gave  about  twelve,  and  preached  several  Sundays,  in  the 
house  of  Lord  William,  and  the  house  of  Sir  Edward  Barnes.    At 
the  same  time  I  employed  myself  in  obtaining  information,  and 
conversing  with  Mohammedans.     I  one  day  lectured  in  the  house 
of  Nawab  Mohammed  Abd- Allah  Khan.     The  following  Mullahs 
of  distinction  were  present: 
Mohammed  Khan  Ali  Khan. 
Nawab  Mohammed  Abd- Allah  Khan, 
Sayd  Mohammed  Saker  Ali. 
Sheikh  Mohammed  Hassan  Ali. 
Mohammed  Abd  Urrahman. 


190  Himmalayah  Mountains. — 1832. 

Mohammed  Sayd  Bakht. 

I  called  on  Major  General  Adams,  who  told  me  the  following 
story  of  Canaya,  one  of  the  incarnations  of  Krishna,  observing  in  it 
a  striking  resemblance  to  the  history  of  Christ. 

"Canaya  was  born  at  Muttra.  The  name  of  the  Rajah  of  that 
place  was  Konz.  There  was  a  prophecy,  that  a  child  should  be 
born,  which  should  deprive  him  of  his  kingdom;  on  which  account 
he  ordered  all  children  under  a  certain  age  to  be  put  to  death,  which 
was  executed.  The  child  Canaya  was  miraculously  saved,  and 
carried  over  to  Gokul,  where  he  was  bred  up  among  the  shepherds. 
He  shewed  great  wisdom  at  an  early  age." 

TALE,  CONCERNING  THE  AFFGHAUNS. 

A  Mohammedan,  and  an  English  gentleman  of  a  facetious  tem- 
per, called  on  me.  The  Mohammedan  told  me  the  following  fable 
of  the  AfFghauns,  and  the  origin  of  their  name.  "There  was  a 
King,  who  sent  his  people  to  several  parts  of  the  world,  to  procure 
him  some  slave  girls.  In  a  short  time  they  brought  a  considerable 
number  to  their  king,  who  allowed  them  a  quarter  in  his  apartment. 
In  the  morning,  to  the  king's  great  surprise,  they  were  found  preg- 
nant. This  created  a  dislike  in  the  king  towards  them,  and  he  sent 
them  to  a  desert.  There,  at  the  expiration  of  nine  months,  they 
brought  forth  children,  and  were  at  a  loss  for  some  time  what  name 
to  give  to  them.  At  last  they  agreed  to  adopt  the  name  of  Aff- 
ghaun,  i.  e.  dff,  the  Dog  barking,  and  Ghaun,  a  crow  crowing, 
which  happened  at  their  birth."  The  English  gentleman  present, 
told  afterwards  his  friends,  that  he  had  made  me  believe  a  story 
about  the  origin  of  the  AfTghauns,  which  I  had  written  down  as  a 
matter  of  fact.  The  gentleman,  to  whom  he  told  the  story,  was 
my  friend;  he  came  and  told  me  the  sport,  which  the  gentleman 
wanted  to  make  with  me,  and  desired  me  to  scratch  it  out  of  my 
journal;  however,  I  set  him  right,  respecting  it,  by  telling  him  that 
the  gentleman  had  made  sport  of  him;  for  in  fact  the  story  was  not 
his  invention,  but  one  that  passes  current  with  the  Mohammedans. 

I  gathered  the  following  moral  sentences.  Mohammed  says  in 
the  Haddees:  "It  is  almost  impossible  for  a  man,  when  it  lies  in 
his  power  to  gratify  his  brutal  passions,  to  refrain  from  it;  there- 
fore a  man  should,  in  the  first  stage  of  life,  guard  himself  against 
those  evils,  which  are  produced  by  our  senses." 

Abool  Olaw,  a  Dervish,  says,  "A  man  should  not  look  at  the 
clothes  of  a  woman,  nor  allow  his  nose  to  partake  of  the  sweet 
smell  which  arises  from  her  body,  nor  his  ears  to  hear  her  melo- 
dious voice;  nay  a  man  should  not  pass  through  a  road  where  he 
thinks  he  shall  be  seen  by  women;  for  beauty  is  the  seed  of  lust,  and 
when  it  has  once  taken  root  in  the  mind,  it  cannot  be  extirpated  by 
the  force  of  virtue.  A  man  should  therefore  avoid  looking  at  a 
beautiful  woman,  and  she  at  a  handsome  man;  except  those  who 
are  united  to  each  other  by  the  laws,  which  justify  their  enjoyments 
of  mutual  affections,  which  were  before  prohibited." 

Whilst  at  Sirnlah,  I  entered  into  correspondence  with  Captain 


Himmalayah  Mountains. — 1832.  191 

Riley,  the  best  Arabic  scholar  in  India,  and  with  the  Roman 
Catholic  Bishop  of  Agra.  I  think  it  worth  while  to  communicate 
to  the  public  the  letters  which  they  wrote  to  me. 

LETTER  OF  CAPTAIN  RILEY  OF 

JVusseerabad,  August  9,  1832. 
Dear  sir, 

lam  duly  favoured  with  yours  of  the  2nd,  from  Siml  ah,  under  cover 
from  his  Lordship's  Military  Secretary,  and  proceed  with  equal 
pleasure  and  interest  to  furnish  you  with  an}'  information  I  possess, 
in  the  queries  set  forth  in  your  friendly  conversation. 

That  you  had  arrived  at  Loodianah,  from  your  travels  amongst 
nations,  whose  religious  persuasions  obstinately  hold  out  against 
the  introduction  of  truth,  wherever  such  may  militate  in  contra- 
diction to  their  received  opinions,  had  reached  me  from  the  papers; 
and  it  was  no  later  than  yesterday,  I  was  expressing  a  desire  of  an 
opportunity  to  be  known  to  you,  to  hear  from  yourself  the  result  of 
your  enquiries  in  those  countries,  as  they  may  more  or  less  concern 
the  double  object  of  human  welfare  and  general  policy.  I  am 
happy  to  hear  that  after  enduring  the  difficulties  your  laudable  in- 
tentions could  not  but  anticipate,  you  are  now  refreshed  by  your 
abode  under  the  hospitable  roof  of  British  India's  chief  Ruler. 

There  is  no  subject  you  could  introduce  to  me,  in  which  I  take 
more  pleasure  than  the  consideration  of  things,  having  for  their  end 
the  propagation  of  truth.  Truth,  however  repugnant  such  may  be 
to  the  conflicting  interests  of  individuals.  Truth,  however  averse 
the  endless  variety  of  particular  prejudices  may  be  to  its  discovery. 
Disclaiming  then  all  intemperate  zeal,  and  desiring  only  to  place 
within  the  reach  of  others,  the  humanizing  principles  we  ourselves 
profess  as  the  foundation  of  national  superiority,  we  without  fear 
of  emulation  seek  to  discharge  an  incumbent  duty,  increase  respect 
and  attachment  for  ourselves,  and  conform  at  once  to  views,  which, 
with  all  the  mildness  of  universal  toleration,  still  suppose  religious 
persuasions  intimately  connected  with  occurrences  not  unfrequently 
determining  the  fate  of  empires.  I  do  myself  the  pleasure  of  re- 
plying to  your  queries,  seriatim. 

You  observe  that  "Readers  of  the  Talmud  cannot  but  be  struck 
with  the  conviction,  that  the  writers  of  the  Koran  had  been  well 
acquainted  with  Jewish  Doctors." 

When  the  pseudo  prophet  made  his  appearance,  the  great  doc- 
trinal points,  both  of  Jews  and  Christians,  with  more  or  less  ac- 
curacy, according  to  the  heresies  prevalent  in  his  day,  were  gene- 
rally known  to  the  Arabians;  but  to  most  of  them  much  in  the  same 
way  as  the  legends  of  Hindoos  and  the  religious  ordinances  of 
Moohummud  are  known  to  the  unlearned  in  Hindoostaun.  We 
cannot  be  deceived  in  this,  the  Qoor-aun  avowing  Varuquh  ibn 
Nouful;  a  Nestorian  Christian  and  reader  of  the  Gospels  in  Syriac, 
a  relation  of  Moohummed's  first  wife  Khudeejuh,  without  other  as- 
sistance, which  there  was  no  dearth  of,  from  other  quarters,  could 
have  supplied  him  with  every  information  necessary  for  his  scheme, 


192  Himmalayah  Mountains.— -1832. 

and  did  actually  very  much  encourage  him  to  assume  the  prophetic 
character.  In  like  manner  Ubd-oollah  bin  Sulam,  a  Jew  of  Mecca, 
one  out  of  many  others,  was  very  intimate  with  him.  About  700 
years  before  this  enthusiastic  would  be  Prophet,  Yoosoof,  surnamed 
Zoo  Noovas,  King  of.  the  Himyurites,  in  Yumun,  was  a  great  Jew- 
ish zealot,  and  persecutor  of  other  sects.  The  Jewish  tribes  of  Moo- 
hummud's  time  were,  Ul  Kunanuh,  Ul  Harith  bin  Kirb,  Ul  Kinduh, 
those  of  Khybur  and  others:  the  Christian  tribes  were  those  of 
Himyur,  Ghussan,  Rubeen,  Tughlub  and  others  in  different  parts 
of  Arabia,  with  the  Ethiopians  in  general. 

1.  I  know  of  no  Arabic  manuscript  mentioning  the  names  of 
Rabbi  Simon  ben  Shatah,  or  Rabbi  Solomon;  nor  do  I  apprehend 
Moohummud  had  any  other  assistance  in  the  substance  of  his 
book,  than  the  occasional  instruction  his  usual  intercourse  with 
Jewish  Christian  sectaries  spontaneously  afforded  him.  He  and 
his  followers  affect  to  contemn  the  knowledge  possessed  by  Monks 
and  Rabbins,  considering  himself  as  one  inspired,  and  with  that 
distinction  using  their  traditions  only  as  subservient  to  his  own 
purposes.  This  is  maintained  to  the  present  day,  and  no  Moosul- 
man  writer  I  am  acquainted  with,  thinks  it  convenient  to  pursue 
such  enquiries,  taught  as  they  are  by  their  Qoor-aun,  to  believe 
that  previous  religions  have  been  formally  abrogated  by  the  Pro- 
phet's mission.  I  should  indeed  be  very  glad  to  meet  with  any 
adherent  of  his,  who  had  taken  the  trouble  to  acquire  the  Hebrew, 
Chaldaic,  Syriac,  or  Greek  languages,  or  even  any  modern  tongue 
in  search  of  religious  information;  that  alone  would  very  much 
enhance  him  in  my  opinion  as  a  man  really  in  earnest  to  penetrate 
the  barrier  that  obstructs  their  present  progress. 

2.  The  Monk  Boohyra  is  supposed  by  some  Christians  to  be 
alluded  to  in  that  verse  of  the  Qoor-aun:  "We  know,  they  say, 
a  certain  person  teaches  him:  the  tongue  of  him,  they  impiously 
allege,  as  a  foreign  one." 

Let  us  not  suspect  Moosulmans  to  be  forward  in  adducing 
human  authority  as  the  origin  of  what  they  choose  to  believe  as 
Divine  inspirations,  granted  to  their  Prophet;  neither  have  I  in  the 
course  of  my  reading  their  books  fallen  in  with  Sergius,  Sueed, 
or  Boohyra  the  Monk,  nor  the  succours  of  12,000  men  the  Sabians 
talk  of  as  furnished  by  him  to  Moohummud  against  the  Jews  of 
Khybur. 

3.  The  Jews  of  Khybur  were,  I  should  say,  originally  like  the 
rest  of  the  Jewish  tribes  in  Arabia  before  mentioned:  they  were 
attacked  by  Moohummud,  nearly  destroyed,  and  like  others,  com- 
pelled to  pay  tribute.  We  are  informed  in  the  Soonnuh,  he  sub- 
sequently declared  no  Jew  should  remain  throughout  his  land. 
Doubtless  they  afterwards  suffered  great  persecutions,  and  were 
from  that  country  also  scattered  abroad  amongst  the  nations.  I 
concur  in  opinion  with  those  who  aver  the  Affghauns  to  be  of 
Jewish  descent,  though  these  people  now,  as  might  be  expected, 
are  indifferent  about  acknowledging  it:  dissenting  in  this  idea,  as 
I  do,  from  Mr.  Elphinstone,  who  in  one  part  of  his  work  on  Ka- 


Himmalayah  Mountains. — 1832.  193 

bool,  slights  that  conjecture,  and  in  another  (Vol.  I.  page  309)  tells 
us  of  a  genealogist  among  them,  who  traced  his  origin  to  the  Ba- 
bylonish captivity.  They  have  a  great  number  of  Hebrew  proper 
names  in  their  appellatives,  and  their  dialect  still  retains  the  geni- 
tive sign  of  the  Chaldees  and  Syrians  and  other  marks  of  cognate 
affinity.  But  there  is  nothing  extraordinary  in  the  name  of  Khy- 
bur,  which  was  a  fort  at  no  great  distance  from  Mecca,  and  re- 
gularly deducible  from  its  Arabic  primitive.  TheMooroojoozuhub 
is  said  to  be  a  valuable  work,  as  being  scarce  and  better  known  in 
Arabia  and  Europe  than  in  India;  I  have  not  perused  it. 

4.  The  wretched  indifference,  as  well  as  ignorance  of  the  Asiatic 
Jews  of  this  age,  judging  from  two  or  three  specimens  I  have 
seen  in  India,  I  very  much  fear  is  equal  to  their  bigotted  brethren 
the  Moosulmans,  and  I  gather  from  what  you  observe  of  the  Jeru- 
salem Rabbins,  they  are  desirous  of  looking  on  the  Arabian  Pre- 
tender as  one  of  their  own  body.  No  Moosulman  writer  living 
under  a  Moosulman  Government  would  (were  the  case  even  so) 
be  daring  enough  to  insinuate,  that  Moohummud  was  of  Jewish 
descent,  or  his  name  Benjamin,  Uhmud  Ubool  Qasim  Moohum- 
mud, son  of  Ubdoollah,  son  of  Ubdool-Moottulib  (his  mother's 
name  Umeenuh)  was  of  the  noble,  though  idolatrous  tribe  of  Fihr, 
surnamed  Qoorysh,  whose  genealogy  is  clearly  ascertained.  It  is 
possible  indeed,  that  Ubool  Qasim  may  afterwards  have  assumed 
the  names  of  Uhmud  and  Moohummud,  (and  which  is  somewhat 
strengthened  by  his  being  so  designated  in  the  Qoor-aun)  they 
being  terms  of  remarkable  import,  and  not  in  use  before  his  era. 
They  are  as  near  as  Arabic  can  well  come  to  the  "Desire  of  all 
nations,"  mentioned  in  Scripture  under  the  epithet  of  "Hemdath" 
men  by  the  Prophet  Haggai,  which,  as  we  may  infer,  being  fre- 
quently repeated  by  Jews  and  Christians  in  his  hearing,  was  wil- 
lingly adopted  by  him.  But  in  this  you  will  observe  with  me, 
the  Arabians  have  been  caught  by  the  sound,  and  deceived  in  the 
meaning  (as  well  he  might  bring  the  unread  Prophet)  implying 
in  Hebrew,  "he  desired  or  coveted,"  and  has  not  even  a  remote 
connection  with  the  Arabic  ju?n?nud,  "He  praised."  Thus  you 
see,  "Vox  veritatis  testis  extingui  nequit."  Yet  this  man  and  his 
followers  would  on  more  accounts  than  one,  have  found  much  in- 
dulgence with  me,  had  he  not  denied  his  Lord,  and  set  himself  up 
in  a  kind  of  partnership  with  his  Deity;  had  he  as  a  mere  human 
lawgiver  confined  himself  strictly  to  his  own  repeated  declaration 
of  "I  am  no  other  than  a  man  like  yourselves."  But  the  Ulee- 
llahee  believers  of  Persia,  what  can  they  have  to  do  with  him] 
They  make  a  Deity  of  one  he  made  no  mention  of  in  his  revela- 
tions, and  in  direct  opposition  to  the  fundamental  articles  of  his 
belief,  proclaimed  five  times  each  day  as  a  matter  of  perpetual  re- 
cognition. Soonnees  do  indeed  wrest,  what  they  have  heard  Chris- 
tians say  of  Christ,  touching  apotheosis,  by  applying  it  more  or 
less  to  their  Prophet,  pronounced  to  be  such  Prophet  by  their  word 
of  God;  while  the  Shee-uhs  of  Persia,  not  to  be  behindhand, 
apply  it  to  his  son-in-law  Ulee,  without  any  real  authority  at  all. 
17 


194  Himmalayah  Mountains. — 1832. 

5.  The  "Land  of  darkness"  is  an  expression  not  very  common 
here  among  the  Soi-disant  Faithful,  though  the  notion  is  borne  out 
by  a  passage  in  their  book.  They  suppose  it  situated  in  some  re- 
gion of  the  world  beyond  that  of  Gog  and  Magog:  there  the  foun- 
tain of  life  is  said  to  be  attainable:  but  is  not  this  likely  to  have 
proceeded  from  the  fairy  tales  of  Sulman  the  Persian,  or  the  ro- 
mances of  the  Rabbins,  as  from  any  chance  of  the  words  used  by 
Isaiah  being  particularly  known  to  Moohummud?  The  difference 
between  the  Arabic  zalmat  and  the  Hebrew  mnSx  is  greater  in  sig- 
nification than  sound.  But  after  all,  dear  sir,  is  not  that  the 
"Land  of  darkness,"  where  the  true  word  of  God  is  not  fully  known 
and  appreciated?  ' 

6.  Soonnees  are  the  orthodox  Moosulmans,  like  the  Pharisees, 
holding  Qoor-aun  and  traditions  equally  as  objects  of  faith,  though 
of  course  with  greater  reverence  for  the  former:  the  Shee-uhs  are 
seceders  from  them,  as  their  name  implies,  adopted  from  a  word  in 
the  Qoor-aun  expressive  of  any  separation  from  any  aggregate  body. 
The  heresy  I  suppose  to  have  been  broached  in  Persia,  not  long 
after  the  establishment  of  this  religion  there.  The  cause  is  a  jeal- 
ousy, that  the  "Prophet's"  own  family  should  have  met  with  no 
higher  consideration  than  they  did,  being  slighted  in  their  succes- 
sion to  the  Khalifate,  which  could  hardly  be  otherwise,  Moohum- 
mud  having  previously  arranged  with  his  copartners  an  enterprise 
to  that  effect. 

7.  Your  7th  Query  I  have  answered  in  par.  3. 

8.  The  Book  of  Daniel  besides  that  we  already  have,  I  have 
never  seen.  The  modern  Jews,  I  am  aware,  affect  to  reject  that 
book  as  not  purely  prophetic;  and  why?  because  of  its  partial  com- 
position in  Chaldaic  and  Hebrew.  But  we  may  imagine  they  have 
in  reality  stronger  objections  than  this.  Would  not  they,  as  well 
as  Moosulmans,  gladly  accommodate  us  with  more  accurate  copies 
than  those  at  present  in  use?  Yes,  certainly,  if  the  Septuagint  of 
Ptolemy  had  not  been  extant. 

9.  The  'More  Neboochim"  of  Maimonides  in  Arabic  or  Hebrew 
(whatever  it  may  have  been  formerly),  I  may  confidently  answer, 
is  now  unknown  to  Moosulmans,  although  explaining  the  Laws  of 
Moses  by  natural  causes:  but  the  commentators  of  the  Qoor-aun 
have  it  not  in  their  power,  neither  do  they  desire  to  deny,  that 
theirs  is  a  code  of  commands  and  prohibitions  sent  down  expressly 
to  meet  all  the  exigencies  of  their  religious,  political,  civil,  military, 
and  even  private  economy  of  their  Prophet,  his  nation  and  follow- 
ers, as  is  amply  explained  in  the  "causes  of  descents,"  treatises, 
on  this  head,  which  are  many.  Metaphysicians  and  physicians 
are  the  only  people  who  seem  occasionally  gravelled,  on  points  not 
to  be  accounted  for  in  their  "Divine  Law;"  and  those  cautiously 
restrain  their  conjectures,  while  professing  Islam,  within  the  bounds 
of  prudence,  or  invest  their  lucubrations  with  such  reference  in 
the  garb  of  ambiguity. 

10.  Your  10th  Query  is  replied  to  in  the  9th  par. 

11.  The  books  Rawsat  Assoofaa  contain  all  that  is  known  of 


Himmalayah  Mountains. — 1832.  195 

Moohummud  Muhdee,  which  personage  you  also  may  find  alluded 
to  in  the  "body  of  traditions,"  so  called.  He  is  one  of  the  signs 
of  the  last  day,  and  is  expected  to  be  the  forerunner  of  Eesa;  which 
Eesa,  according  to  the  same  learned  authority,  is  to  appear  in 
Damascus,  to  destroy  Anti-Christ,  to  perform  ablutions  and  prayers, 
like  any  other  good  Moosulman,  in  one  of  the  Mosques,  and  marry 
four  wives,  and  have  a  numerous  progeny  to  atone  (we  may  pre- 
sume) for  his  not  having  done  so  at  his  first  appearance;  or  because 
his  followers,  or  those  who  call  themselves  so  (the  Christians), 
have  not  conformed  to  his  first  spiritual  direction.  Moohummud 
Muhdee  has  found  no  place  in  the  Qoor-aun:  nor  indeed  could  he, 
without  that  book  suffering  the  corruption  Jews  and  Christians 
are  accused  of  by  the  writer  of  it,  viz:  a  palpable  interpolation,  or 
a  special  miracle  in  the  form  of  prediction,  since  he  appeared  as 
the  12th  Imam  son  of  Husunool-Uskuree,  about  200  years  after 
Moohummud's  decease.  This  Moohummud  Muhdee  is  to  be  looked 
on  as  a  type  of  his  ancestors,  and  is  somewhere  in  concealment 
until  the  time  appointed,  and  is  named  like  his  progenitor  Moo- 
hummud." 

12.  When  Moosulmans  say  our  present  copies  of  the  Scriptures 
are  corrupted,  they  say  only  what  their  Qoor-aun  inculcates,  what 
Soonnees  say  of  Shee-uhs  with  reference  to  the  traditions  and  argu- 
ments of  each  other;  we  cannot  therefore  hope  other  treatment  at 
their  hands.  The  Qoor-aun  however  applies  this  stigma  in  par- 
ticular to  the  Jews,  with  no  other  object,  of  course,  than  the  de- 
preciation of  both  Jewish  and  Christian  doctrines,  to  operate  on  the 
minds  of  men  as  a  sufficient  reason  to  neglect  them.  You  ask:  Is 
there  any  answer  found  to  this  objection  in  their  commentaries? 
No,  believe  me,  they  are  little  accustomed  to  advance  any  thing  to 
the  disparagement  of  their  own  faith!  for  my  part,  I  would  meet 
this  frivolous  exception  by  appealing  to  their  own  innate  experience, 
in  the  following  proposition:  "Is  it  not  clear  to  the  conviction  of 
you,  Moosulmans,  that  your  Qoor-aun  treats  of  matters  which  Jew- 
ish and  Christian  Scriptures  (acknowledged  therein  as  sent  down 
from  heaven)  teach  at  large  as  religious  doctrines'?  and  can  you 
really  bring  yourselves  to  suppose  it  probable,  the  book  of  your 
religious  Faith,  i.  e.  the  Qoor-aun  Mujeed,  upon  which  depends 
your  hopes  of  prosperity  in  this  life,  and  your  eternal  happiness  in 
the  next,  5  or  600  years  after  its  publication  in  different  nations, 
could  be  easily  corrupted,  at  the  desire  of  certain  of  yourselves,  at 
the  same  time  professing  their  religious  belief  in  it]  Can  you  be 
ignorant  of  that  sacred  awe  with  which  reverential  Believers  ap- 
proach the  foundations  of  their  national  religion,  of  whatever  kind 
it  may  be,  and  wherever  found]  or  of  the  jealous  watch  kept  by 
men  upon  their  best  and  most  previous  records,  in  all  ages]  and  if 
so,  does  it  not  concern  you  nearly,  to  ascertain  whether  some  change 
in  after  times,  may  not  have  taken  place  in  the  text  of  your  word 
of  God,  knowing  as  you  well  do,  that  a  fear,  lest  Moosulmans 
should  fall  (as  is  declared)  into  similar  contradictions  with  those 
current  among  Jews  and  Christians,  was  the  cause  the  first  Moos- 


196  Himmalayah  Mountains 1832. 

huf  or  Qoor-aun  was  compiled  by  the  first  Caliph  Uboo-Bukr,  from 
unconnected  writings  left  by  your  Prophet  at  his  death,  and  pro- 
duced by  his  wife  Uaishuh:  and  the  last  or  one  now  in  use,  by  the 
3d  Caliph  Oothman  ibn  Uffan,  expressly  to  obviate  the  erroneous 
readings  in  different  copies,  without  any  divine  revelation  to  these 
compilers  ensuring  its  accuracy?  you  will  answer,  No,  superstition 
in  false  religions,  and  a  conscientious  dread  of  Divine  indignation 
in  the  true,  is  an  all-protecting  guardian.  Grant  then  that  the  Jew- 
ish Scriptures  were  not  corrupted  by  Ezra,  nor  that  it  was  possible 
for  him  to  do  so,  without  being  brought  to  shame:  a  man  of  such 
esteem  among  the  Jews,  that  according  to  your  word  of  God,  the 
Jews  have  said  of  him,  that  he  is  the  Son  of  God." 

13.  For  your  13th  Query  I  refer  to  par.  3.  The  black  and  white 
Jews  of  Cochin,  and  others  in  Malabar,  are  known  to  me  on  the 
authority  of  the  Rev.  Claudius  Buchanan.  To  examine  any  He- 
brew, Chaldaic,  or  Samaritan  writings  they  may  have,  would,  I 
conceive,  be  very  gratifying  to  the  London  Jewish  Missionary 
Society. 

14.  The  fabulous  river,  somewhere  in  the  East  Indies,  called 
Sambath-yon  in  rabbinical  writings,  I  have  always  looked  on  as  a 
convincing  proof  of  that  lamentable  degree  of  ignorance  they  have 
arrived  at;  who  amongst  them,  could  write  and  credit  such  empty 
unmeaning  tales? 

As  they  delight  in  the  wonderful,  I  beg  to  assist  them  with  the 
Ganges,  sometimes  at  a  stand,  and  sometimes  flowing  from  Gao- 
mookh  or  the  Cow's  mouth,  at  its  rise  in  the  hills. 

The  learned  in  Hindoostaun  are  not  confined  to  any  particular 
city  or  province:  Delhi,  Lucknow,  Calcutta  are  first  in  fame.  At 
Delhi,  Mouluvee  Ubdool  Uzez,  if  still  living,  is  regarded  as  the 
"Ne  plus  ultra"  amongst  Moosulmans  of  India;  there  are  many 
others  also  in  that  city;  but  as  to  their  being  liberally  minded  on 
religious  topics,  those  who  are  so,  are  further  advanced  than  the 
generality,  and  must  have  learned  to  disregard  the  injunctions  of 
their  Qoor-aun,  which  declares  illiberally  enough:  "Never  enter- 
tain a  sincere  friendship  for  unbelievers,  neither  sit  with,  or  listen 
to,  those  to  whom  the  Scriptures  have  been  given,  lest  they  cause 
you  to  apostatize  from  your  religion. 

But  notwithstanding  all  these  difficulties,  I,  (as  one  has  already 
said  before  me,  "Did  my  situation  correspond  with  my  intentions,") 
without  breach  of  peace,  or  trenching  on  liberty  of  conscience, 
without  arrogating  to  myself  what  others  could  not  equally  well 
effect,  could,  me  thinks,  suggest  su6h  measures  as  would  go  near 
to  neutralize  the  baneful  influence,  and  expose  the  fallacy  of  this 
and  similar  pretensions  to  inspirations  of  so  uncharitable  a  nature, 
in  any  country,  and  with  peculiar  advantages  in  this,  from  the  va- 
riety of  its  sects  and  religious  opinions,  above  all  others;  but  the 
means?  The  pen  and  paper  of  rational  and  temporal  reputation,  as 
well  for  Hindoos  as  for  Moosulmans,  in  the  vernacular  tongues, 
with  accurate  versions  in  them  of  all  Scriptures,  bearing  the  de- 
nomination of  the  word  of  God,  the  press  with  its  publications  of 


Himrnalayah  Mountains. — 1832.  1 97 

useful  knowledge  in  the  same  two  colloquial  languages  of  India, 
on  the  Socratic  system,  the  hearty  co-operation  of  the  established 
Church  clergy,  in  carefully  and  diligently  reading  their  form  of 
public  prayer,  in  the  places  of  public  worship,  one  day  in  each 
week,  for  general  edification  in  the  same  two  dialects,  i.  e.  the 
grammatical  Hindoostanee  of  Delhi,  and  the  pure  Hindee,  the 
copious  introduction  of  European  arts,  improvements  and  inven- 
tions, by  help  of  translations  in  physic,  astronomy,  geography, 
history,  chronology,  &c.  in  the  same  languages,  in  all  the  princi- 
pal cities  of  this  territory,  and  above  all,  the  acquisition  and  gene- 
ral use  of  the  English  tongue,  throughout  India  to  be  considered 
the  sure  path  to  preferment  under  the  British  Government;  for  all 
native  schools  being  founded  for  the  teaching  of  these  three  (in  pre- 
ference to  Arabic,  Persian,  or  Sanscrit,  which  should  be-  suffered 
to  fall  into  disuse  amongst  natives),  with  letter-writing  and  arith- 
metic, branches  of  education  in  greater  request  by  the  greater  num- 
ber, with  books  of  all  kinds,  without  exception,  accessible  to  all. 
I  say,  with  coadjutors  such  as  these,  we  may  safely  reckon  on 
the  eventual  demolition  of  the  strongest  holds  of  bigotry  and  hea- 
thenism, without  fear  of  individual  offence,  without  dread  of  col- 
lective destruction:  and  such  is  the  paradeigma  catholicon  I  pre- 
scribe for  all  mankind,  less  happy  than  ourselves  in  religious  faith. 
And  what,  it  may  be  asked,  is  to  be  the  result  of  these  prepara- 
tions? The  result  will  be,  what  few  choose  to  deny,  the  utter 
impossibility  of  our  principles  being  misrepresented,  which  is,  and 
has  been  commonly  the  case;  and  respect  for  our  own  character 
thereby  increased:  while  the  fact  generally  assented  to,  by  all 
people,  acquainted  with  the  workings  of  the  human  heart,  is  fully 
confirmed,  that  where  men  imbibe  principles  which  openly  or  se- 
cretly incline  them  to  agree  in  one  and  the  same  religion,  as  to 
essentials,  and  that  religion  is  a  good  one,  there  is  a  stronger  proba- 
bility of  their  being  sincere  in  their  faith  with  each  other,  in  mat- 
ters of  a  temporal  nature,  in  the  day  of  adversity. 

If  you  should  not  have  read  Sales'  English  translation  of  the 
Qoor-aun,  I  recommend  it  to  your  perusal.  In  the  preliminary 
dissertation  you  will  see  much;  together  with  the  works  in  He- 
brew, Arabic,  and  other  languages,  which  that  very  profound  scho- 
lar has  consulted;  and  in  your  conversations  with  the  learned  in 
India  (should  you  give  preference  to  the  Arabic  as  a  medium)  you 
will  perhaps  sometimes,,  find  it  necessary  to  adopt  the  style  in 
use  here,  for  you  no  doubt  have  observed  ere  this,  that  the  spoken 
Arabic  of  Eerag  and  Syria  differs  somewhat  from  that  of  the  learn- 
ed in  books,  both  as  to  pronunciation  and  style,  though  should  you 
be  conversant  in  the  Rekhutu" 
better  answer  your  purposes. 

You  have,  dear  sir,  an  ample  field  before  you.  Here,  there  is 
much  to  be  done.  Freedom  of  speech  is  not  denied;  but  freedom 
of  the  pen  is  better.  Still  I  would  advise  no  one  to  undertake  re- 
ligious argument,  with  either  Hindoo  or  Moosulmans,  particularly 
the  latter,  who  has  not  given  his  attention  to  all  the  concerns  of 
17* 


198  Himmalayah  Mountains. — 183*2. 

their  persuasions.  Some  have  done  so,  and  have  failed,  thereby 
affording  their  opponents  new  accession  of  strength;  and  it  is  surely 
unreasonable  to  suppose,  they  or  any  other  people  will  embrace  a 
new  religion,  until  they  are  convinced  of  the  fallacy  of  the  old. 
Many  of  our  clergy  here,  in  their  discourses  to  these  people,  use 
the  word  Eesa,  and  sometimes  with  the  appendage  "Peace  upon 
Him,"  as  descriptive  of  Christ,  thereby  furnishing  a  handle  to  their 
adversaries  to  call  in  question  the  sincerity  of  such  teacher's  belief. 
Eesa  is  a  mere  Prophet,  inferior  (in  their  estimation)  to  Moohum- 
mud,  for  whom  you  well  know  they  always  pray  on  taking  his 
name,  with  this  marked  distinction,  "the  comfort  of  God  and  peace 
upon  Him!"  Now  seeing  Eesa  is  nothing  less  than  an  Arabic  cor- 
ruption of  the  Greek  IH20T2,  how  much  more  congruous  would 
it  be  uniformly  to  express  it  by  the  languages  in  which  it  can  only 
have  that  meaning  which  the  Scriptures  attach  to  it,  viz.  Yeshooa 
or  Saviour,  as  in  Hebrew  and  Syriac. 

In  India  both  these  classes  affect  to  be  mightily  prepossessed 
in  favour  of  what  they  call  learning.  Among  the  Moosulmans  of 
less  learning,  you  will  generally  find  your  answer  in,  "You  have 
your  religion,  and  I  have  mine;"  and  with  those  who  would  make 
a  show  of  listening  to  you,  whether  you  have  acquired  the  seven 
sciences;  1.  Koran;  2.  Grammar;  3.  Philology;  4.  Eloquence; 
5.  Logic;  6.  Metaphysics;  7.  History;  (an  answer  given  by  Ub- 
dool  Uzeiz  of  Delhi  to  an  Arab  convert  of  Busruh,  formerly  in 
my  service,  as  an  excuse  to  avoid  a  trial  of  strength  in  these 
matters  on  paper;)  for  they  have  always  Sheikh  Su-dee  ready  at 
call  with,  "Every  one  can  give  an  answer  with  these  sciences;"  to 
which  I  recommend  your  reply  from  their  Kulamoollah,  "Con- 
found fallacy  with  the  full  light  of  truth,  and  it  shall  quickly 
vanish  from  before  you." 

Wishing  you  every  success  in  the  arduous  enterprises  you  may 
undertake  for  the  dissemination  of  true  religion,  for  which  also  we 
may  cite  the  Sree  Bhaguout  of  the  Hindoos  as  a  guarantee  for  so 
laudable  a  motive  as  that  of  propounding  for  their  serious  con- 
sideration Him. ..whose  incarnation  was  for  the  saving  grace  and 
general  good  of  all  mankind;  I  conclude  you  will  agree  with  me, 
these  are  but  feeble  ra3rs,  converging  to  the  fuller  display  of  that 
effulgent  light  which  the  glorious  Labarum  of  the  Hebrews  can 
only  unfold:  \  aira  'Who  amongst  the  gods  is  like  unto  Thee,  O 
Jehovah?' 

I  am,  dear  sir,  your's  truly, 

(Signed)  S.  Riley. 

LETTER  FROM  THE  SAME,  DATED 

Nusseerabad,  August  28,  1832. 
My  dear  Sir, 
Your  favour  of  the  21st  reached  me  this  morning.     Give  me 
credit  (and  I  nothing  doubt  you  will)  that  I  express  my  genuine 
sentiments  in  saying  it  would  be  impossible  I  should  delay  in  ac- 
knowledging a  letter  so  fraught  with  the  warm  feelings  of  friend- 


Himmalayah  Mountains. — 1832.  199 

ship,  on  that  ground  alone,  did  not  the  sacred  office  of  one  who  has 
entered  with  me  on  a  learned  correspondence,  command  ray  lively 
and  sincere  attention.  I  therefore  again  avail  myself  of  our  good 
friend  Captain  Benson's  kindness,  as  the  medium  of  communica- 
tion. 

But  before  I  proceed  further,  I  deem  it  necessary,  that  I  should 
endeavour  to  divest  your  mind  of  one  particular,  which  in  the  gene- 
rous nature  of  your  indulgence  to  my  defective  attainments,  it 
would  appear  to  me  you  have  entertained:  I  mean  that  I,  being  a 
layman,  should  presume  to  point  out  any  thing  as  worthy  the  no- 
tice of  the  priesthood,  but  as  mere  private  opinion  of  my  own,  and 
offered  on  application,  with  a  view  of  making  easy  the  path  of 
those,  whose  pursuits  in  the  propagation  of  true  religion  may  re- 
quire such  aid,  to  the  more  effective  discharge  of  their  benevolent 
intention.  In  all  these  things  I  am  neither  fitted  from  my  secular 
profession,  nor  as  1  too  well  know,  am  I  even  in  a  remote  degree 
qualified  with  those  high  and  excellent  gifts,  which  the  sublime 
doctrines  of  Christianity,  and  the  strict  observance  of  its  moral 
precepts  can  confer  for  such  a  teacher.  I  neither  am,  my  dear  sir, 
nor  would  be  thought,  other  than  an  humble,  but  laborious  Ndhimm, 
whose  province  is  to  serve  with  alacrity  those  who  in  their  sacred 
order  tread  the  courts  of  the  house  of  God. 

I  should  be  most  happy  to  see  you,  could  that  be  effected  with 
perfect  convenience  to  yourself:  though,  pardon  me  when  I  say,  I 
would  not  advise  the  loss  of  precious  time  such  as  yours,  nor  the 
making  a  circuit  of  such  extent  on  my  account.  Any  information 
I  may  have  gained  in  the  course  of  studies,  directed  in  these 
matters  purely  in  search  of  truth,  you  may  always  command  by 
letter;  and  although  on  subjects,  whether  of  a  spiritual  or  tempo- 
ral nature,  there  must  amongst  mankind  in  its  present  state  ever 
be  some  diversity  of  opinion,  (operating  the  especial  pleasure  of 
Providence  towards  ultimate  corroboration)  I  shall  never  be  back- 
ward, when  you  require  it,  in  sending  you  my  ideas  to  be  made 
whatever  use  of  you  may  think  fit. 

'Tis  thine  the  voice  of  truth  to  hold,  though  threat'ned 

Flames  should  falsehood  fence; 

But  sorry  servants,  I've  been  told,  serve  a  mere  servant 

At  the  Lord's  expense.' 

In  the  last  translation  of  the  New  Testament  in  the  Turkish, 

the  words  Eesa,  Peace  upon  Him,  with  other  Moosulman  ejacnla- 

tory  expressions,  in  reverence  of  the  Deity,  have  been  permitted, 

though  justly  objected  to  by  Mr.  Henderson  as  forming  no  part  of 

the  text,  and  supported  by  M.  Le  Baron  Silvestre  De  Sacy,  in  his 

examination  of  the  version:  and  it  is  still  to  be  seen  in  the  first 

Ordoo  translation  of  the  Rev.  H.  Martin  in  the  title  page.     The 

second  edition,  printed  at  home,  together  with  the  Church  liturgy, 

still  retain  "Eesa,"  although  the  Roman  "Biblia Sacra  Arabicade 

Propaganda  Fide,"  of  1671,  as  well  as  the  Syrian  and  Hebrew 

New  Testaments,  have  uniformly  given  'Jesu'  i.  e.  yirzi.     Now, 

you  will  say,  whose  business  is  tins'?  is  it  not  that  of  the  clergy 


200  Himmalayah  Mountains. — 1832. 

to  rectify  these  and  other  such  matters'?  Doubtless  it  is;  but  the 
zealous  have  not  ability,  and  the  lukewarm  want  inclination; 
while  the  love  of  this  present  life  transcendently  pervades  us  all. 
So  often  as  the  word  "Eesa"  is  sounded  in  the  ears  of  Moosulmans, 
it  never  fails  to  bring  to  their  remembrance  the  man-worship  de- 
nounced in  their  Qoor-aun: 

"And  when  God  shall  say  unto  Eesa  at  the  last  day,  0  'Eesa,' 
son  of  Mary,  hast  thou  said  unto  men,  Take  me  and  my  mother 
for  two  gods,  beside  God!  he  shall  answer,  'Praise  be  unto  thee, 
it  is  for  me  to  say  that  which  I  ought  not,  if  I  had  said  so,  thou 
wouldst  surely  have  known  it."     On  this  account  then,  there  is 
nothing  I  hold  more  necessary,  than  a  firm  resolution  to  repel  all 
compromise,  but  rather  to  show  a  scrupulous  adherence  to  this  par- 
ticular, the  Deity  as  well  as  the  humanity  of  the  Messiah.     That 
Moosulmans  should  patiently  listen  in  their  preliminary  instruction 
to  what  our  religion  teaches  on  this  most  important  doctrine,  (the 
very  stumbling  block  of  all  deists  in  the  main)  as  taken  from  our 
Scriptures,  in  direct  contradiction  to  their  own,  is  what  we  can  no 
more  command  from  them,  than  they,  ceteris  paribus,  could  expect 
from  us.     In  the  establishment  of  these  fundamental  articles  of 
our  belief,  we  should  previously  arrange  against  them  what  is  to 
be  found  to  the  point  and  purpose,  from  the  authority  of  their  own 
word  of  God,  the  "Qoor-aun."     We  should  repeatedly  call  their 
attention  to  this,  and  demonstrate  to  them,  that  the  man  therein 
called  "Eesa,"  is  also  expressly  denominated  the  Messiah  the  son 
of  Mary,  the  Word  of  God,  the  Spirit  of  God;  and  as  concerning 
his  birth  by  Mary,  the  God  of  the  Qoor-aun  does  express  himself 
"Verily  we  have  breathed  into  her  (nature)  of  cur  Spirit;"  then 
adverting  to  other  Prophets  therein  mentioned,  such  as  Moses, 
Moohummud,  &c.  we  should  call  on  them  to  point  out,  first,  who 
is  to  be  compared  with  the  personage  dignified  by  such  extraordi- 
nary epithets'?     What  (if  he  were  no  more  than  other  Prophets 
gone  before)  should  have  induced  their  God  to  suspend,  in  his 
nativity  alone,  the  ordinary  course  of  nature,  and  crown  him  with 
designations  which  interfere  with  his  own  essence'?  Who  like 
"Eesa"  and  his  Mother  Mary,  were  by  himself  pronounced  im- 
maculate from  all  sin.     Who  worked  his  miracles?     Who  was 
taken  up  into  heaven1?     And  who,  like  him,  has  been  announced 
to  them  as  one  that  for  a  specific  purpose  shall  reappear  at  the 
last  day1?     Why  should  it  be  cause  of  offence  to  you  Moosulmans, 
that  Christians  worship  the  Messiah,  the  Word  of  God,  the  son 
of  Mary,  &c;  and  whereas,  if  they  did  not  so,  would  they  not  in- 
cur this  God's  wrathful  indignation1?     And  how  could  they  dis- 
charge their  duty  as  professors  of  the  true  religion,  how  prove  that 
they  believed  it  themselves,  did  they-  not  endeavour  to  persuade 
3rou  to  the  same,  with  this  verse  of  your  Qoor-aun  as  voucher,  that 
the  error  of  him  you  call  your  Prophet  proceeded  as  much  from 
ignorance  as  intention:  "If  God  had  a  son,  I  should  be  the  first  of 
his  worshippers'?"     Having  in  this  manner  reduced  them  to  the 
confession  that  Eesa  was  sent  with  all  these  awful  distinctions,  in 


Himmalayah  Mountains. — 1832.  201 

no  other  capacity,  than  that  of  a  Jewish  teacher  or  Prophet,  to 
teach  what  had  long-  before  been  zealously  taught  and  professed, 
namely,  the  worship  of  the  God  of  Israel,  and  proved  to  them 
from  the  Qoor-aun,  the  utter  want  of  miraculous  interposition  in 
any  shape  whatever  given  to  Moohummud,  on  any  occasion,  from 
many  declarations  set  forth  therein  to  that  effect,  which  they  have 
considered  as  so  indispensable  to  their  Prophet's  mission,  that 
there  is  nothing  of  that  nature  adduced  by  any  other,  which  they 
have  not  in  their  traditions  (contrary  to  the  Qoor-aun)  ascribed  to 
him  far  more  wonderful  in  degree  and  superior  in  number.  I 
would  then,  and  not  till  then,  refer  them  first  to  the  studies  of 
the  New,  and  afterwards  the  Old  Testament  of  our  Scriptures. 

With  regard  to  the  Ufghans,  I  think  enough  has  been  advanced 
to  suspect  their  origin  connected  in  some  way  or  other  with  the 
house  of  Israel:  but  after  all,  of  what  consequence  is  it  from  whence 
they  are  descended,  could  they  but  be  persuaded  to  adopt  a  religion 
which  would  teach  them  to  exchange  the  barbarous  ferocity  of 
savages,  for  the  benign  precepts  of  Christianity;  though  to  obtain 
that  inestimable  benefit,  we  might  most  cheerfully  forego,  should 
such  be  their  choice,  whether  to  Moosulmans  or  Hindoos  respec- 
tively, their  abstaining  from  beef  and  pork,  or  wine.  Rom.  xiv.  15. 

Refutations  of  the  Qoor-aun  more  than  one  have  been  composed 
with  different  degrees  of  ability.  There  should  now  be  two  more: 
one  a  concise  treatise  in  the  form  of  question  and  answer,  discuss- 
ing and  meeting  objections  with  brevity,  but  with  strong  and  direct 
reasoning,  something  in  the  style  of  Immanuel  Tremellius'  Cate- 
chism; another  at  large,  being  a  version  of  the  book  for  India,  in 
Hindoostanee  and  pure  Hindee,  with  refutations  in  form  of  notes. 
The  traditions  should  undergo  the  same  ordeal  in  the  same  lan- 
guages, that  Hindoos  may  derive  equal  benefit  from  these  investi- 
gations. Our  Scriptures  yet  require  a  careful  revisal  in  both  dia- 
lects; proper  names  corrected  conformably  to  their  just  pronuncia- 
tion in  the  originals  to  which  they  belong:  other  improvements 
both  in  Persian  and  Hindee  letters  may  be  recommended  to  facili- 
tate the  reading  to  the  unlearned,  with  parallel  passages  referred  to 
in  the  margin,  as  in  our  own  Bibles,  (a  measure,  some  of  the  Cal- 
cutta good  folks  affect  to  be  prodigiously  alarmed  at.)  These  ar- 
rangements, with  others  of  a  similar  nature  for  the  introduction  of 
useful  knowledge,  as  well  for  Hindoos  as  Moosulmans  (until  such 
time  as  English  can  be  better  and  more  generally  understood), 
would  be  of  service  to  all  classes,  particularly  the  lower  ones  in 
this  country,  both  male  and  female,  in  moral  instruction,  which 
hereby  would  be  made  easy  for  them  in  their  mother  tongues. 

I  should  think  but  few  natives  of  Hindoostan,  Durveshes  or 
Moollahs,  are  in  the  habit  of  travelling  into  China  or  as  far  as 
Yarkund.  Since  the  connection  of  India  with  Great  Britain,  there 
is  less  curiosity  than  formerly,  for  any  countries  short  of  those  of 
Europe  amongst  Hindoostanees:  nor  is  that  curiosity  sufficient  of 
itself  to  overcome  their  apathy  (I  speak  generally),  where  their  in- 
terest in  worldly  matters  is  concerned.  I  have  not  heard  of  any 
who  have  travelled  so  far. 


202  Himmalayah  Mountains. — 1832. 

The  days  of  the  Caliphs  came  to  an  end  on  the  taking  of  Bagdad 
A.  D.  1258.  The  Soonnees  of  India  look  on  the  King  of  Room, 
or  Sooltan  of  Constantinople,  as  first  in  rank  of  Moosulman  Princes, 
and  as  the  barrier  against  Christendom:  but  not  as  a  Caliph,  for 
Turks  and  Tartars  are  no  part  of  the  Saracen  Dynasty.  The  reli- 
gions of  Bokhara  and  Balkh  are  those  of  the  Soonnee  Mooslims 
(and  in  their  situation  serve  as  a  check  on  the  Shee-uhs  of  Eeran); 
but  the  Sheeuhs  of  India  are  of  course  hand  in  hand  with  the  Per- 
sians. 

I  read  in  the  Meerut  Observer  what  you  mention.  No  perspi- 
cacity was  required  to  see  by  the  style  of  that  paper,  that  much 
more  was  visible  to  the  editor  and  his  correspondent,  than  appear- 
ed to  any  body  else  at  any  other  place. 

I  am  overjoyed  to  find  the  Jews  of  Jerusalem  are  partial  to  the 
book  of  Daniel.  But  is  it  the  one  we  read,  or  one  of  their  own1?  I 
should  have  thought  that  book  if  read  with  faith,  and  knowledge 
of  past  and  present  times,  sufficient  to  induce  such  Jews  to  look 
for  their  Messiah  where  he  may  be  found;  for  Christians  pretend 
not  to  draw  the  line  of  discrimination  between  those  who  are  Pro- 
phets, or  Seers,  or  Dreamers  of  dreams,  when  such  truths  are  given 
from  on  high.  Revelations,  being  such,  are  of  equally  divine  au- 
thority. It  is  notorious,  however,  that  Jews,  both  of  the  East  and 
"West,  are  accused  of  preferring  their  Talmuds  and  Targums,  not 
excepting  the  Law  of  Moses;  comparing  the  Bible  to  water  (the 
meaner  element),  the  Mishnah  to  wine,  and  the  Gemara  to  spiced 
wine.  Thus  in  the  Jerusalem  Talmud:  "The  words  of  the  Scribes 
are  more  amiable  than  the  words  of  the  Law;"  and  again,  "The 
words  of  the  Elders  are  more  to  be  desired  than  those  of  the  Pro- 
phets;" and  again  the  Rabbinic  axiom,  "Do  not  desire  more  or 
greater  glory  than  thine  own  doctrine." 

I  am  unacquainted  with  any  professing  Sooffees  of  Hindoostaun, 
though  there  are  such.  Amongst  Moosulmans  here,  both  Soon- 
nees and  Shee-uhs,  those  who  affect  a  remarkable  sanctity  (such  as 
Moorsheeds,  Peers,  Qulundurs,  and  Fuqeers),  are  involved  in  a 
similar  mystery  with  what  you  have  discovered  in  the  Sooffees  of 
Persia;  a  compound  of  avarice  and  sensuality,  at  times  unrestrain- 
ed, at  other  times  under  the  disguise  of  a  hypocritical  recluse,  re- 
ligious semblance,  to  which  they  may  (as  occasion  may  be  and 
require)  be  brought  to  add  the  fanaticism  and  intolerance  of  frantic 
bigots,  heightened  into  frenzy  by  draughts  and  drugs  of  various 
descriptions.  This  must  always  be  expected  in  a  superstition  con- 
stituted like  that  of  Moohummed;  though  under  Divine  Providence, 
and  efficient  government,  these  deleterious  principles  may  be  dor- 
mant. 

Gog  and  Magog  I  conclude  as  designating  in  the  figurative  lan- 
guage of  prophecy,  those  mighty  nations  of  the  North;  particularly 
the  Tartar  tribes,  who  at  one  period  overran  the  greater  part  of  the 
known  world.  They  are  of  course  by  position  connected  with  the 
Russians. 

The  Hindoos,  in  their  ancient  writings,  are  entirely  ignorant  of 


Himrnalayah  Mountains. — 1832.  203 

the  Jews,  Abraham,  Moses,  &c.  The  Poorans,  in  their  legends, 
according  to  their  own  mythological  scheme,  give,  under  corres- 
ponding appellatives,  some  account  of  Noah,  Shem,  Ham  and 
Japheth,  also  of  a  flood.  Some  would  trace  this  information  up  to 
the  time  of  their  dispersion  from  the  great  family  of  mankind  at 
Babel;  others  suppose  it  borrowed  from  surrounding  nations.  You 
have  no  doubt  read  in  Europe  of  the  particulars  of  their  religion, 
of  the  different  descents  or  incarnations  of  Vishnoo,  the  first  of  the 
three  great  deities  created  by  "Bruhm,"  for  the  management  of  the 
universe.  Thus  in  the  Sree  Bhaguvat:  "Tell  to  the  believers  those 
great  and  noble  actions,  celebrated  by  the  learned,  of  him,  who 
with  ease  assumes  any  form." 

Their  learned  language  is  the  "Sunskrit,"  i.e.  a  perfected  idiom 
(in  contradistinction  to  the  "Prukrit,"  or  natural  dialect)  a  sacer- 
dotal tongue,  which  by  their  laws  is  allowed  only  to  Brahmins,  who 
in  their  hierarchical  order  claim  an  equality  with  the  Gods  them- 
selves. It  does  not  appear  at  any  time  to  have  been  vernacular, 
but  is  the  Gazophylacium,  in  which  all  their  miraculous  nothings 
are  locked  up.  Of  these  I  am  content  to  say,  "Ex  nihilo  nil,  in 
nihilum  nil  posse  reverti,"  Some  Europeans  have  imagined  a 
similarity  in  the  Triad  of  the  Hindoos,  to  that  mysterious  truth 
very  discoverable  in  the  Jewish  Scripture  and  ancient  Jewish  wri- 
ters, alluded  to  by  the  author  of  the  book  Zohar,  touching  the  three 
degrees  of  Elohim,  as  existing  in  separate  personifications,  yet 
united  in  essence:  and  this,  they  would  also  infer,  the  Hindoos 
have  received  by  tradition,  previous  to  their  settling  in  the  land 
now  called  by  their  name.  But  such  is  the  natural  duplicity  of 
the  inhabitants  of  the  present  day,  the  wise  Hindoos,  and  such 
their  disregard  of  truth,  in  what  concerns  their  antiquity,  and  le- 
gendary learning,  that  they  have  been  known  to  fabricate  particu- 
lar passages  in  their  writings,  and  palm  them  off  on  their  too  cre- 
dulous employers,  as  writings  of  ancient  date,  with  a  view  to 
ingratiate  themselves,  where  their  individual  interests  require  it. 
This  superstition  in  our  dominion  is  silently  declining,  and  we 
owe  it  to  the  humanity  and  energetic  government  of  Lord  Bentinck, 
that  the  barbarous  immolation  of  widows  on  the  funeral  pyre  of 
their  dead  husbands  (one  of  the  horrid  rites  of  Tophets)  has  been 
without  real  difficulty  of  any  kind  for  ever  exploded  here.  Sopho- 
cles in  his  Oedipus  has  well  said:  "The  Deity  himself  will  easily 
show  the  utility  of  what  He  investigates. 

I  shall  be  glad  to  hear  of  any  signs  on  the  part  of  the  Jews, 
Western  or  Eastern,  of  turning  towards  Christianity.  Do  they 
read  the  Hebrew  New  Testament]  Do  they  give  ear  to  arguments 
proposed  to  them  in  the  tracts  distributed  by  the  Mission  Society 
for  their  edification]  Or  do  they,  like  the  Moosulmans  Mouzzins 
(criers  to  prayer),  put  their  fingers  into  their  ears  when  they  recite 
their  creed,  as  a  predetermination  that  they  will  hear  nothing  else] 
Have  you  made  any  converts  amongst  them]  or  amongst  the  Moo- 
sulmans in  the  countries  through  which  you  have  passed?  It  is 
my  first  and  sincere  desire  that  the  House  of  Israel  should  (dis- 


204  Himmalayah  Mountains*-~-l83%. 

carding  Talmuds  and  Targums  for  the  universal  adoption  of  the 
two  Testaments)  become  preachers  of  the  Gospel,  as  well  as  of 
Moses  and  the  Prophets;  that  they  may  again  be  established  in 
their  own  land,  and  therefrom  issue  forth  to  convert  the  heathen  to 
the  God  of  the  Hebrews,  in  the  person  of  the  true  Messiah,  before 
his  second  coming. 

Your  observation  on  the  n  of  the  Chaldees,  that  it  is  found 
amongst  the  northern  as  well  as  other  languages  of  E  urope,  is  a 
truth  requiring  no  comment;  and  this  little  particle  I  hold  to  be  the 
most  unobliterated  symbol,  now  left  us  by  time,  of  that  language 
perhaps  in  use  amongst  the  descendants  of  Noah,  anterior  to  their 
diverging  from  one  common  point  on  this  globe,  for  the  founding 
of  kingdoms  and  nations  in  all  lands. 

You  ask  me  my  opinion  of  the  interpretations  of  different  pro- 
phecies. I  can  say  no  more  here,  than  that  all  the  sacred  volume 
contains,  spirit  and  letter,  is  the  object  of  my  firm,  unshaken  faith, 
inclusively  in  one  view,  exclusively  in  another:  and  that  I  may  the 
better  understand  its  contents,  and  interpret  spiritual  things  by 
spiritual,  I  never  cease  to  peruse  it  with  diligence;  and  as  oft  as  I 
have  done  so,  close  it  with  that  awful,  comfortable,  and  complete 
satisfaction,  which  a  religious  and  conscientious  conviction  of  its 
truth  can  alone  confer. 

I  cannot  be  otherwise  than  greatly  pleased  that  my  letter  should 
have  been  honoured  by  the  perusal  of  Lord  and  Lady  William. 
There  is  nothing  in  this  or  that,  which  may  not  be  proclaimed  on 
the  house  top.  Nay,  it  is  even  expedient,  the  power  and  dignity 
of  the  state  should  be  acquainted  with  the  sentiments  of  subordi- 
nates. 'Tis  their's  to  amend,  qualify,  countenance  and  correct; 
and  thereby  increase  the  confidence  of  the  subject. 

You  would  fain  have  me  employed,  I  see,  in  literary  works,  of 
a  nature  calculated  to  augment  the  religious  and  moral  improve- 
ment of  the  Moosulmans.  This  country  has  had,  and  may  still 
have,  talented  individuals  better  qualified  in  this  respect  than  lam; 
yet,  as  a  well  wisher  to  mankind  in  general,  I  can  yield  to  none, 
though  my  situation  is  such,  as  to  leave  little  hope  of  your  antici- 
pation being  verified. 

Wishing  your  journey  to  Calcutta  every  way  agreeable,  your 
health  unimpaired,  and  your  labours  both  satisfactory  to  yourself, 
and  profitable  to  others, 

I  remain,  my  dear  sir,  yours  truly, 

(Signed)  S.  Riley. 

ANOTHER  LETTER  FROM  THE  SAME,  DATED 

JVusseerabad,  September  3,  1832. 
My  dear  Sir, 
I  have  the  pleasure  to  return  your  journal,  which  I  have  perused 
with  very  great  interest,  and  am  sure  the  community,  both  of 
Great  Britain  and  British  India,  will  cheerfully  acknowledge  how 
much  they  aTe  indebted  to  you  for  all  the  instruction  on  various 
topics  of  information  your  travels  in  those  remote  regions  have  fur- 


Himmalayah  Mountains. — 1832.  205 

nished  you  with.  I  see,  however,  I  have  not  been  mistaken  in  the 
present  state  of  the  Jews.  Think  of  the  degraded  condition  of 
Israel,  chaunting  the  licentious  odes  of  that  mystagogue  Moohum- 
mud  Hafiz,  and  the  foolery  of  Yoosuf  and  Zuleekha,  (in  open  de- 
fiance of  professed  religion,)  instead  of  "Biresheeth  baraeioheem 
eth  hash-shamayim  vi  eth  ha-arez,"  and  "Yabo  Sheeloh  vilo  yiq- 
huth  ummeem,"  taking  the  trouble  to  write  them  in  the  sacred 
character  of  the  Hebrews,  and  in  some  instances,  avowing  their 
fraternal  affection  for  the  Amalekite  Moosulman,  by  reciting  the 
pseudo  prophet's  creed.  Many,  many  years,  I  fear,  must  elapse, 
and  many  revolutions  roll  o'er  their  heads,  before  they  can  be  even 
brought  to  that  degree  of  morality,  ordinary  morality,  which  could 
fit  them  for  the  love  of  truth.  There  must  be  in  every  nation  a 
sense  of  shame,  and  proper  pride  in  the  emulation  of  real  virtue, 
before  the  purity  of  true  religion  can  be  either  appreciated  or  ad- 
mired. To  effect  this  with  them,  and  others  of  their  stamp  amongst 
the  misled,  the  bigotted  and  superstitious,  mere  temporary  pere- 
grinations of  itinerant  devotees  will  have  no  other  effect,  I  opine, 
than  that  of  fanning  the  pernicious  fire  which  now  consumes  their 
carious  bones.  Yet,  notwithstanding  these  untoward  symptoms, 
we  are  not  discouraged,  but  prefer,  (if  I  understand  rightly  the 
spirit  of  Christian  philanthropy,)  performing  a  positive  duty,  and 
the  satisfaction  it  confers,  to  any  pusillanimous  apprehension  of 
unsuccessful  effort.  Every  religion  professing  itself  true,  must, 
in  justice  to  mankind  at  large,  be  proclaimed,  not  with  fire  and 
sword,  but  by  placing  its  precepts  in  such  a  situation  that  they  on 
application  may  be  had  by  conviction.  The  intelligence  your 
journal  has  furnished,  while  it  gives  us  an  insight  into  the  coun- 
tries passed  through,  plainly  tells  us  where  preachers  are  wanted; 
and  those  who  direct  these  matters  at  home,  would  do  well  to  con- 
sider the  advantage  of  two  or  more  Missionaries  of  the  Gospel 
sojourning  a  certain  period  of  time  together  in  those  benighted 
lands,  preaching  one  and  the  same  doctrine,  and  recommending 
themselves  to  the  notice  of  the  inhabitants,  by  the  gratuitous  prac- 
tice, at  proper  times,  of  physic,  (which,  as  that  science  in  the  pre- 
sent day  has  been  much  facilitated,  any  well  informed  European, 
without  being  a  regular  practitioner,  might,  as  much  as  is  here  re- 
quired, conscientiously  undertake)  and  endeavour  at  the  cure  of 
the  body,  as  auxiliary  to  their  efforts,  towards  that  of  the  soul. 
The  former,  I  am  satisfied,  would  command  an  unfeigned  esteem, 
and  contribute  not  a  little  in  establishing  a  predisposition  of  mind 
highly  favourable  towards  the  latter.  Thus  did  (as  I  am  informed) 
that  worthy  apostolic  Schwartz  at  Tanjore,  who  of  all  preachers 
in  India  appears  to  have  been  the  most  successful.  The  Jesuits 
also,  in  other  places,  commenced  in  this  way,  which  they  were 
wise  enough  to  know  the  value  of.  I  trust  what  you  have  said 
concerning  the  Seeah-posh,  Speen  Kafirs,  will  attract  the  notice 
of  some  of  the  societies  at  home.  They  are  as  yet  only  arrived  at 
that  crude  standard  of  superstition,  which  might  easily,  I  suspect, 
be  eradicated,  under  judicious  treatment;  and  a  few  pious  men  of 
18 


206  Himmalayah  Mountains. — 1832. 

the  Church  of  England,  taking  up  their  abode  amongst  them,  aided 
as  aforesaid,  and  being  relieved  when  necessary,  (supposing  them 
to  be  in  earnest,)  might  civilize  (one  cannot  tell  how  much)  these 
savages,  and  call  into  existence  a  Christian  people,  on  the  true 
frontier  boundaries  of  India,  the  Hoary  Hindoo  Koosh.  You 
know,  the  word  Seeah-posh  is  a  term  used  also  by  Moosulmans, 
as  expressive  of  Christian  Monks  and  Anachorites.  I  observe  in 
your  vocabulary  of  their  dialect  a  few  words  of  Indian  origin,  par- 
ticularly the  Sanscrit  word  pronounced  by  them  Sooch,  meaning 
"clean."     They  have  also  other  words  of  Hindoo  dialect. 

In  another  place  of  your  journal  I  see  you  mention  being  informed 
the  Sanscrit  word  "Meer"  means  "a  hill,"  which  is  erroneous; 
Meer,  in  Sanscrit,  implies  "an  ocean,"  not  "a  hill."  But  neither 
Ocean  nor  Hill  would  make  sense  of  that  period  in  the  journal, 
which  I  apprehend  to  have  been  miscopied.  "He  ordered  the  Deo 
Kush  to  draw  away  the  water,  and  a  certain  Meer  built  a  town 
there."  I  should  understand  this  as  meaning  nothing  more  than 
that  a  certain  Umeer  (pronounced  in  India  without  the  Ulif)  i.  e. 
a  certain  Chief  built  a  town  there.  The  best  Pundits  (Teachers) 
of  the  Sanscrit  are  to  be  found  at  Cashmeer;  but  all  information 
concerning  Hindoo  learning  from  Moosulmans  is  little  to  be  de- 
pended upon.  Your  informant's  name  was  Moollah  Ubdool  Qader 
of  Cashmeer,  and  wherever  Solomon  the  King  (the  Jewish  one)  is 
remembered  by  a  Moollah,  you  may  be  sure  of  a  Jewish  fiction,  set 
off  in  the  first  style  of  Moohummudan  amplification. 

I  shall  be  greatly  gratified  at  receiving  a  printed  copy  of  your 
journal,  at  your  convenience,  as  a  keepsake;  which,  believe  me,  I 
shall  frequently  refer  to;  and  as  I  know  you  will  take  my  observa- 
tions herein  offered,  as  they  are  intended,  on  the  score  of  friendship, 
I  would  advise  the  adoption  of  that  scheme  of  English  orthography 
in  expressing  Asiatic  words,  which  the  college  of  Fort  William 
has  rendered  classic  in  this  country,  preserving  every  Oriental 
character  with  its  accompanying  vowel  point  in  the  same,  ensuring 
both  a  correct  enunciation  of  it,  and  enabling  the  reader  to  turn 
them  back  into  the  tongues  whence  they  came,  without  hesitation. 
All  the  languages  of  Asia  submit  to  this  arrangement  with  perfect 
pliancy;  Mush-hud,  Bokhara,  Balkh,  Boot-Bamyan,  Moohummud 
Moorad  Bey,  Jubur  Khan,  Ubbas  Mirza,  Rubee  Peenhas  bin  Sim- 
hah,  Muha  Raja  Runjeet  Singh,  UmritSur.  In  the  oopunishut  of 
the  Yujoos  Ver,  it  is  said:  "The  wise  say,  one  fruit  arises  from 
knowledge,  and  another  from  the  want  of  it;"  what  these  fruits  are, 
they  leave  us  to  guess:  but  I  am  sure  you  will  believe  me  to  be, 
My  dear  sir,  your  sincere  well  wisher, 

(Signed  S.  Riley. 

A  letter  from  the  Roman  Catholic  Bishop  and  Apostolic  Vicar 
of  Agra  in  Hindoostaun,  dated  Agra  20th  August,  1832. 

Illmo.  Signore, 
Troppo  mi  ha  la  S.  V.  Illma.  onorato  col  suo  pregiatissimo  foglio 
in  data  dei  12  del  corrente  mese.     Mi  fece  stupire  l'intendere,  ch' 


Himmalayah  Mountains. — 1832.  207 

ella  abbia  udito  molto  a  parlare  della  mia  gentilezza  e  generosita, 
poiche  io  vivo  tanto  oscuro,  che  non  so  come  vi  possa  essere  per- 
sona, che  parli  e  pensi  a  me.  Ma  come  ella  vuole,  che  sia  cosi, 
tuttocio  attribuiro  non  a  mio  merito,  ma  alia  pura  bonta  di  chi  mi 
seppe  soffrire.  L'essere  la  S.  V.  Illma.  dei  dissenzienti  dalla  Sta. 
Cattolica  Chiesa,  non  fara  mai,  che  resti  dal  concepire  tutta  quella 
stima,  che  al  suo  merito  e  dovuta,  e  dal  pregiarmi  di  essere  stato 
fatto  degno  dei  suoi  preziosi  commandi,  in  esecuzione  dei  quali  cosi 
alle  sue  questioni  a  rispondere  comincio. 

Alia  prima  e  seconda  questione  dico,  che  la  nostra  Missione 
deve  considerarsi  sotto  due  aspetti,  e  come  Missione  Indostana  e 
come  Missione  Tibetana.  Come  Missione  Indostana,  la  religione 
Cattolica  fu  primieramente  introdotta  nel  Paccim,  ossia  Occiden- 
tale  parte  dell'  lndostano  dai  RR.  PP.  Gesuiti  esistenti  allora  nel 
Colleggio  di  Goa,  al  tempo,  e  col  beneplacito  del  Grande  Impera- 
tore  Akbar  per  impegno  di  una  certa  Signora  Giuliana  di  Goa,  che 
come  Dottoressa  si  trovava  nel  Serraglio  del  suddetto  Imperatore. 
Alia  totale  soppressione  dei  Gesuiti,  per  ordine  della  Sta.  Cong,  di 
prop.  Fede  sottentrarono  al  carico  di  questa  Missione  i  R  R.  P  P. 
Carmelitani  sotto  la  dipendenza  del  Vicario  Apostolico  residente 
in  Bombay.  Ma  in  seguito  non  essendo  i  Carmelitani  piii  in  istato 
di  provedere  di  Missionarj  la  Missione,  essa  per  decreto  della  pre- 
lodata  S.  Congregazione  fu.  nell'  anno  1784  consegnata  ai  R.  P  P. 
Capuccini,  i  quali  sotto  il  nome  di  Missionarj  del  Tibet  avevano 
eretta  gia  la  loro  Missione  nelle  parti  del  Parub  sotto  la  direzione 
di  un  Prefetto,  che  resiedeva  in  Patna,  ed  in  questa  guisa  delle  due 
Missioni  Indostana,  e  Tibetana  sene  formouna  sola  sotto  gli  ordini 
di  un  solo  Prefetto.  E  cosi  fino  all'  epoca  presente  sono  i  P  P. 
Capucini  di  San  Francesco  che  continuano  a  portare  il  carico  di 
questa  Tibeto-Indostana  Missione.  E  con  cio  resta risposto  eziandio 
alia  sua  settima  questione.  Quando  poi  i  P  P.  Capuccini  comin- 
ciassero  la  loro  Tibetana  Missione,  e  pregio  della  narrazione  di 
sapere,  che  tale  Missione  e  molto  posteriore  a  quella  dell'  lndostano, 
imperciocche  solo  nell'  anno  1704  regnando  Clemente  XI.  furono 
pella  prima  volta  i  P  P.  Capuccini  spediti  nel  Tibet,  aventi  per 
Superiore,  e  Prefetto  Apostolico  il  M.  Revdo.  Padre  Guiseppe  d' 
Ascoli.  I  P.  Capuccini  perseverarono  nel  Tibet  nella  citta  di 
Lassa  fino  all'  anno  1745,  in  cui  furono  obbligati  di  ritirarsi,  ed 
abbandonare  i  pochi  Christiani,  che  aveano  convertiti,  per  non  es- 
sere stato  loro  concesso  di  condurseli  seco  fuori  del  paese.  Sortiti 
i  Missionarj  dal  Tibet  si  fissarono  nel  Nepal,  ove  eressero  tre 
chiese  in  tre  distinte  citta,  cioe  Katmandu,  Patan,  e  Batgao,  per 
servizio  dei  novelli  Cristiani  Nepallesi.  Ma  in  un  paese  del  phi 
stravagante,  e  capriccioso  dispotismo,  i  neofiti  si  trovavano  esposti 
a  continue  vessazioni,  ed  i  Missionarj  colla  viachiusa  allapredica- 
zione  del  Vangelo,  chiesero  licenza  a  quel  regolo  di  ritirarsi  dal 
Nepal  con  tutt'  i  loro  proseliti,  che  loro  fii  concesso.  Questi 
Christiani  Nepallesi  sono  stati  collocati  in  un  villaggio  detto  Cho- 
hooree  due  leghe  distante  dal  Bettiah,  che  dall'  Onorabile  Com- 
pagnia  Inglese  unitamente  ad  alcune  centinaje  di  Bigoch  di  terreno 


208  Himmalayah  Mountains. — 1832. 

in  Bettiah  furono  munificentemente  alia  Missione  dei  Capuccini 
donati.  Da  questo  tempo  in  poi,  cioe  dal  1765  o  70,  il  Prefetto 
della  Missione  Tibetana  comincio  a  risiedere  in  Patna.  L'  ultimo 
Prefetto  di  questa  Missione  Tibeto-Indostana  fu  il  Mto.  Reverendo 
Padre  Angelo  da  Caraglio,  il  quale  si  dismise  in  Agra  dalla  Pre- 
fettura  all'  arrivo  del  primo  Vicario  Apostolico  Monsignor  Zenobio 
M.  Capuccino  Vescovo  di  Thermion  (in  partibus)  nell'  anno  1824, 
che  in  Agra  mori  dopo  due  mesi  del  suo  arrivo,  cioe  ai  23  di  Giugno 
an.  ut  sup.  Pero  Fr.  Antonino,  pure  dell'  ordine  dei  Capuccini, 
dopo  piii  di  20  anni  di  Missione  essendosi  ripatriato  per  finire  nel 
ritiro  del  suo  Convento  i  suoi  giorni,  la  Sacra  Congregazione  lo  ha 
obbligato  a  ritornare  nell'  Indie  per  succedere  nell'  uffizio  ei  Pre- 
fetto e  Vicario  Apostolico  al  summentovato  Monsignore  di  buona 
memoria.  Pertanto  fu  consecrato  Vescovo  di  Esbonen  in  Roma, 
ed  in  questa  Babilonia  rirnandato  a  piangere  i  suoi  peccati,  ove  vi 
arrivo  l'anno  1827  ai  15  di  Marzo,  e  da  quel  giorno  in  qua  fece  sua 
dimora  in  Agra  per  servire  i  Cristiani  di  quel  luogo  e  dei  contorni, 
e  dei  Cattolici  Irlandesi  quivi  stazionati,  e  di  tutta  la  Missione  ab 
oriu  usque  ad  occasum;  ma  pero  imbecille  qual  sono  non  fo  che  oc- 
cupare  il  posto  inutilmente.  Ecco  dunque  informata  la  S.  V.  Illma 
eziandio  circa  il  Primate,  ossia  Superiore  di  questa  Tibeto-Indos- 
tana Missione.  Passo  ora  a  rispondere  al  terzo,  sesto,  e  settimo 
quesito,  e  dico,  che  le  Chiese  Cattoliche  attualmente  esistenti  in 
questa  nostra  Missione  sono  le  seguenti:  La  Chiesa  di  Agra  a  cui 
presiede  il  suo  umile  servo  Fr.  Antonino  Pezzoni  Capuccino  Ves- 
covo di  Esbonen,  Vic.  Aplico.  e  Prefetto.  La  Chiesa  di  Sardanah 
retta  dal  R.  P.  Giulio  Cesare  da  Caravaggio,  Capuccino.  Le 
Chiese  di  Cownpoure,  e  Lucnow  assistite  dal  nostro  Vic.  Gen.  il 
Mto.  Rdo.  Padre  Adeodato  da  Perugia  Capuccino.  Le  Chiese  di 
Bettiah,  e  Chohooree  sotto  la  direzione  del  Revdo.  Padre  Gioac- 
chimo  da  S.  Anatolia.  Le  Chiese  di  Chunargurh,  Patna,  Bhagl- 
poure,  e  Purnea  raccomandate  all'  assistenza  del  Revdo.  Padre 
Gaetano  da  Taormina  Capuccino.  In  Chandernagor  abbiamopure 
una  Chiesa,  ed  Ospizio,  pei  Padri  invalidi,  o  perricovero  dei  Mis- 
sionarj  o  che  vengono,  o  che  vanno  per  l'Europa,  ma  fuori  del  re- 
cinto  di  detto  Ospizio,  cola  non  abbiamo  giurisdizione  alcuna;  pre- 
sentemente  si  trova  in  esso  il  Revdo.  Padre  Ippolito  da  Genoa,  che 
per  le  sue  fisiche  indisposizioni  si  prepara  al  ritorno  perl'  Europa, 
che  dovrebbe  essere  seguito  da  alcun  altro,  che  non  ha  meno  bisogno 
del  primo  di  cambiar  aria.  Ma  me  meschino  che  sono  privo  di 
qualunque  appoggio  per  purgare  la'  Missione  dalla  zizzania!  Av- 
verta  pero  V.  S.  Illma,  ch'  il  nostro  Vicariato  non  si  estende  fuori 
dell'  Indostano,  e  per  conseguenza  le  Missioni  dei  P.  P.  Portughesi, 
o  Francesi,  niente  hanno  a  che  fare  con  me.  Le  Chiese  che  ave- 
vamo  in  Lassa,  nel  Nepal,  in  Lahor,  ed  altri  luoghi,  o  sono  ugua- 
gliate  al  suolo,  o  abbandonate.  Ma  dira  V.  S.  Illma,  che  la  S. 
Congregazione  non  manda  sufficienti  operaj  pel  sostegno  di  questa 
Missione,  cui  rispondo  per  essere  questo  il  suo  quinto  quesito. 

La  Sacra  Congregazione  di  Prop.  Fede,  cui  tutta  questa  Mis- 
sione e  soggetta,  non  ha  mai  mancato,  ne  manca  colle  dovute  pro- 


Himmalayah  Mountains. — 1832.  209 

videnze  di  freschi  supplement!.  Ma  prego  prima  V.  S.  Illma,  di 
fare  considerazione,  che  la  summentovata  S.  Congregazione  ncn 
puo  disporre  che  di  quei  soggetti,  che  da  se  stessi  si  offrono  al  ser- 
vizio  delle  S.  Missioni,  ed  in  caso,  che  gli  offerenti  siano  pochi, 
come  potra  la  S.  Cong,  regolarmente  supplire  col  dovuto  numero 
di  Missionarj]  Aggiunga,  che  molte  volte  i  politici  sconvolgimenti, 
e  le  guerre  hanno  per  molti  anni  frastornate  le  spedizioni,  ed  in  fine, 
di  quei  pochi,  che  vi  arrivano,  alcuni  sulle  prime  sono  resi  inahili  a 
servire  dall'  inclemenza  del  clima,  ed  altri  presto  sono  dalla  morte 
mietuti;  in  modo  che  la  nostra  Missione  fii,  ed  e  sempre  in  penuria  di 
soggetti.  E  poi  essendo  la  nostra  Missione  veramente  Capuccina 
cioe,  povera,  destituta  di  certi  mezzi  di  sussistenza,  ma  solo  dipen- 
dente  dalla  providenza,  e  carita  dei  fedeli,  che  per  la  maggior  parte 
sono  miserabili,  cui  piuttosto  si  deve  somministrare,  un  abbondante 
numero  di  operaj  non  troverebbe  la  maniera  di  sussistere.  Le 
quali  cose  premesse,  per  se  stessa  scorre  la  risposta  al  quarto  que- 
sito  di  V.  S.  Illma,  se  vi  furono,  e  sono  fatti  molti  proseliti?  Ah! 
Signore  la  raccolta  corrisponde  alia  coltura,  e  se  il  terreno  e  cosi 
ingrato,  che  neppure  alia  coltura  corrisponda,  allora,  che  si  pud 
conchiudere]  se  non  che  poco,  e  poco  di  buono  si  e  fatto.  Io  non 
sono  di  quelli,  che  per  far  nome  ai  proprj  travagli,  o  a  quelli  dei 
suoi  socj,  sappia  fare  apparire  camelo  una  pulce.  Dai  pochi  Mis- 
sionarj  si  e  sempre  fatto  cid  che  si  e  potuto  in  tanto  grande  esten- 
sione  di  paese.  Siamo  stati  sempre  guardinghi  dall'  empire  la  rete 
di  pesci  inutili,  e  nocivi,  pochi  Christiani  sono  fatti,  ma  questi  piu 
dal  gentilesimo,  che  dal  Maomettismo.  Potrebbe  il  loro  numero 
essere  maggiore,  ed  anche  di  molto  miglior  condotta,  se  la  peste 
del  mal'  esempio  degli  Europei  non  avesse  rotto  ogni  argine  alia 
corruzione  dell'  uman  cuore.  Questa  gente  dev'  essere  sempre 
tenuta  a  vista,  e  regolata  in  virga  ferrea,  allora  il  Missionario  puo 
sperare  di  piantare  tra  di  loro  i  costumi  Christiani,  ed  estirparvi  i 
gentileschi.  II  solo  chiaccherare  dalla  Cattedra,  e  leggere  loro 
libri  e  come  pestare  1'  acqua  nel  mortajo,  etfricare  labia  asino.  Con 
tutto  cid  procuriarno  di  tenere  fermo  il  piede  al  nostro  posto  aspet- 
tando  quei  momenti  di  misericordia,  ch'il  Padre  Celeste  ha  preor- 
dinato  ab  aeterno  in  favore  di  questi  disgraziati  popoli.  La  via 
della  persuasione,  e  convincimento  poco  serve  con  queste  genti, 
che  senzaavere  ricevute  lezioni  daifamosi  Maestri  dell'  indifferen- 
tismo,  por  loro  natura  sono  in  materia  di  religione  indifferen- 
tissimi:  facilmente  consentono  essere  la  religione  Cristiana  buona 
ed  ottima,  ma  non  esclusivamente,  secondo  essi  tutte  le  religioni 
sono  buone.  E  cosi  i  nostri  convertiti  sono  piuttosto  convertiti  di 
casualita,  che  di  predicazione.  Ordinariamente  1'  aspetto  di  mig- 
liorare  di  condizione,  e  di  accommodarsi  inducono  costoro  a  ricercare 
la  nostra  S.  Religione.  Ed  il  mirabile  si  e,  che  allora  senza  saperne 
dtessane  punto  ne  poco,  sono  cosi  della  sua  verita  persuasi,  che  ne 
Celso,  o  Porfirio  sarebbero  capaci  di  dissuaderneli.  Ma  dopo  esservi 
stati  arruolati  (premesse  le  debite  istruzioni),  continuano  nella  loro 
indolente  indifferenza.  Sono  veri  fanciulli,  e  pusilli,  e  se  poi  loro 
manca  1'  assistenza  dell'  Evangelico  Ministro,  non  resta  loro  ap- 
18* 


210  Himmalayah  Mountains. — 1832. 

pena  ch'  il  nome  di  Cristiano.  Gravissimo  cordoglio  soffre  per 
questo  il  mio  cuore,  e  principalmente  nei  tempi  presenti,  nei  quali 
se  loro  non  accomoda  1'  osservanza  delle  nostre  leggi,  trovano 
aperte  molte  strade  nelle  congregazioni  di  differente  credenza  per 
aggiustare  indipendentemente  do  noi  i  fatti  loro,  e  tanto  ad  essi 
basta. 

All'  ultima  richiesta  di  V.  S.  Illma,  che  e  di  mandarle  alcuni 
libri,  devo  dirle,  ch'  in  questa  parte  sono  molto  ristretto,  nulla  di 
meno  mi  fo  un  dovere  di  farle  ricapitare  per  via  del  Signor  Mag- 
giore  Turner  un'  opera  dogmatica  latina,  la  quale  ancorche  non  sia 
per  una  persona  gia  negli  studj  teologici  consumata,  non  manchera 
pella  sua  chiarezza,  ed  imparzialita  nelle  materie  puramente  adia- 
fore  di  piacerle.  Vi  aggiungo  un'  opera  in  Francese,  il  cui  origi- 
nale  e  spagnolo,  ed  in  caso  che  non  1'  abbia  ancora  letta,  sono  per- 
suaso  che  la  trovera  piii  che  stimabile.  Essa  e  una  confutazione 
della  moderna  filosofia  di  tutto  nuovo  conio,  anzi  e  un  ben  ordinate 
trattato  di  teologia  natural  e  rivelata.  Pero  1'  opera  latina  la  tro- 
vera piena  e  zeppa  di  errori  di  stampa,  V.  S.  bisognera,  ch'  abbi 
pazienza.  Amendue  le  opere  potra  rimettermele  a  tutto  suo  com- 
modo.  In  fine  io  le  sarei  infinitamente  tenuto  se  V.  S.  Illma  volesse 
graziarmi  di  presentare  i  miei  piu  profondi  rispetti  a  Milord,  e 
Miledi  Bentinck,  assicurandoli,  che  delle  loro  compitezze,  e  buone 
grazie  verso  di  me  usate  ed  in  Agra,  ed  in  Cownpoure  ne  terro 
sempre  un'  indelebile  ricordanza,  e  non  manchero,  indegno  qual 
sono,  di  pregare  sempre  1'  Altissimo  pella  spirituale,  e  temporale 
prosperita  delle  Eccellenze  loro.  Questi  stessi,  stessimi  sentimenti 
io  nutro  a  riguardo  di  V.  S.  Illma  di  cui  sinceramente  mi  professo 
di  essere 

Ubbmo  ed  U  mil  mo  servo, 

Fr.  A.  Pezzoni  Vescovo  d'  Esbonen 
e  Vic.  Apostolico. 

TRANSLATION  OF  TKE  ABOVE  LETTER. 

Sir, 

Your  letter  to  me  of  the  12th  instant  has  greatly  honoured  me. 
I  am  surprised  to  learn,  that  you  have  heard  of  my  kindness  and 
generosity,  and  cannot  imagine  how  there  should  exist  any  per- 
son that  thinks  about  me,  leading  as  I  do,  a  retired  life.  Since, 
however,  you  say  it  is  so,  I  cannot  attribute  this  to  any  merit  of 
mine,  but  to  public  generosity.  Your  being  a  dissenter  from  the 
Roman  Catholic  Church,  does  not  prevent  me  from  bearing  to- 
wards you  the  respect  justly  due  to  your  merits,  nor  from  flatter- 
ing myself  that  I  am  worthy  to  receive  your  commands,  in  com- 
pliance with  which  I  reply  to  your  queries  as  follows. 

To  the  1st  and  2nd  query  I  have  to  state,  that  our  mission  is  to 
be  considered  both  as  a  Hindoostaun  mission  and  as  aTibetian  mis- 
sion. As  a  Hindoostaun  mission,  the  Catholic  religion  was  former- 
ly introduced  in  Pagim,  or  Eastern  part  of  Hindoostaun  by  the  Je- 
suits, then  residing  there  at  the  college  of  Goa,  with  the  consent 
of  the  grand  Emperor  Akbar,  in  consequence  of  the  promise  made 
to  them  by  a  certain  Lady  Juliana  of  Goa,  who  was  at  that  time 


Himmalayah  Mountains. — 1832.  211 

living  in  the  seraglio  of  the  said  Emperor.  On  the  suppression  of 
the  order  of  the  Jesuits,  the  Carmelitani  friars  by  superior  orders, 
and  under  the  direction  of  the  Apostolic  Vicar  residing  at  Bombay, 
took  charge  of  this  mission.  A  short  time  afterwards,  those  friars 
being  unable  to  provide  Missionaries  for  this  object  out  of  their 
own  order,  in  the  year  1784,  the  mission  was  by  a  decree  given  in 
charge  of  the  Capuchin  friars,  who  under  the  title  of  Missionaries 
of  Tibet,  had  established  their  mission  near  Parub,  under  the  direc- 
tion of  a  Prefect  residing  in  Patna;  and  thus  out  of  the  two  mis- 
sions, only  one  was  formed,  and  given  in  charge  to  the  Capuchin 
friars,  under  the  immediate  orders  of  one  sole  Prefect,  who,  up  to 
the  present  day,  continues  in  charge  thereof.  With  what  I  have 
related,  you  will  find  also  answered  your  7th  query. 

As  to  the  time,  however,  when  the  Capuchin  friars  began  their 
Tibetian  mission,  it  is  worth  remarking,  that  such  mission  is  pos- 
terior to  that  of  Hindoostaun,  as  the  Capuchins  were  for  the  first 
time  sent  to  Tibet  under  the  reign  of  Clement  XI.  in  the  year  1704, 
under  the  orders  of  the  Right  Rev.  Father  Joseph  of  Ascoli,  who 
was  appointed  their  Superior  and  Prefect.  They  remained  there 
until  the  year  1745,  when  they  were  obliged  to  retire  and  abandon 
those  few  whom  they  had  converted  to  Christianity,  and  whom 
they  were  not  allowed  to  take  with  them  from  Tibet.  They  ac- 
cordingly quitted  Tibet,  and  fixed  their  residence  at  Nepal,  where 
they  erected  three  churches  in  three  different  cities,  i.  e.  Katmanda, 
Patan,  and  Batgoo,  for  the  use  of  the  new  Christians  of  Nepal. 
They  found  the  government  of  that  place  to  be  of  a  most  strange 
and  despotic  character;  the  new  Christians  were  exposed  to  con- 
tinual vexations,  and  they  were  obliged  to  ask  leave  to  quit  that 
place,  taking  along  with  them  all  their  proselytes,  wiiich  was 
granted.  These  new  Christians  were  then  settled  in  a  village, 
called  Chohooree,  two  miles  distant  from  Bettiah,  which,  together 
with  some  lands,  had  been  graciously  given  by  the  Honourable 
East  India  Company.  Since  then,  i.  e.  since  the  year  1765  to  1770, 
the  Prefect  of  the  mission  had  fixed  his  residence  in  Patna.  The 
last  Prefect  of  this  mission  was  the  Right  Rev.  Father  Angelo  da 
Caraglio,  who  resigned  on  the  arrival  at  Agra  in  1824  of  the  first 
Apostolic  Vicar  Monsignor  Zenobio  M.  Capuchin,  Bishop  of 
Thermien,  who  died  at  Agra  two  months  after  his  arrival  there, 
i.  e.  on  the  23d  June,  1824.  Father  Antonino,  a  Capuchin,  who 
about  this  time  went  to  his  native  country,  and  retired  to  his  con- 
vent, where  he  intended  to  spend  the  rest  of  his  life,  after  a  mis- 
sion of  20  years  abroad,  has  unexpectedly  received  orders  to  depart 
for  the  Indies  (to  perform  a  penitence  for  his  sins),  in  order  to  fill 
the  office  of  Prefect  and  Apostolic  Vicar,  vacant  by  the  death  of 
the  above  mentioned  Bishop.  He  was  accordingly  consecrated  at 
Rome  as  Bishop  of  Esbonen,  and  sent  to  this  place,  where  he  ar- 
rived in  the  year  1827,  on  the  15th  March,  and  fixed  his  residence 
at  Agra,  in  order  to  be  of  use  to  the  Christians  residing  here  and 
in  its  vicinity,  to  the  Roman  Catholic  Irish  stationed  here,  and  to 
all  the  mission  generally  from  East  to  West.     You  are  thus, 


212  Himmalayah  Mountains. — 1832. 

therefore,  informed  of  the  name  of  the  Chief  or  Superior  of  this 
Tibet-Hindoostaun  mission. 

In  reply  to  your  3d,  6th  and  7th  queries,  I  beg  to  state,  that  the 
Catholic  Churches  actually  belonging  to  our  mission  are  the  fol- 
lowing, viz.  The  Church  of  Agra,  presided  over  by  your  humble 
servant  F.  Antonino  Pezzoni,  Bishop  of  Esbonen,  Apostolic  Vicar, 
and  Prefect.  The  Church  of  Sardanah,  erected  by  the  Rev. 
Father  Giulio  Cesare  of  Caravaggio.  The  Churches  of  C own- 
pore  and  Lucknow,  served  by  our  Vicar  General  the  Right  Rev. 
Adeodato  of  Perugia  Capuchin.  The  Churches  of  Bettiah  and 
Choohooree,  under  the  direction  of  the  Rev.  Father  Gioacchimo. 
The  Churches  of  Chunargurh,  Patna,  Bhaglpoure  and  Pernea, 
given  in  charge  to  the  Rev.  Father  Giuliano  Capuchin.  In  Chan- 
dernagor  we  have  also  a  Church,  and  a  hospital  for  invalid  monks, 
and  for  the  protection  of  missionaries  on  their  way  to  or  from  Eu- 
rope; at  this  moment,  the  Rev.  Father  Ippolito  of  Genoa  is  at  this 
hospital,  who,  owing  to  his  impaired  state  of  health,  is  about  re- 
turning to  Europe.  I,  poor  man,  find  myself  deprived  of  every 
support  to  modify  the  discord  of  this  mission.  You  ought,  how- 
ever, to  be  informed,  that  our  Cure  is  limited  to  Hindoostaun,  and 
consequently  the  missions  of  the  Portuguese  and  French  friars  do 
not  interfere  with  me.  The  Churches  they  possessed,  are  either 
demolished  or  abandoned. 

You  state  in  your  5th  query  that  you  believe  a  sufficient  num- 
ber of  Missionaries  are  not  sent  for  the  support  of  the  mission. 
The  Holy  Congregation  of  the  Propaganda,  to  which  all  our  mis- 
sions are  subject,  have  never  failed  to  provide  whatever  is  neces- 
sary for  the  support  thereof;  but  you  must  be  aware,  that  they 
cannot  order  nor  send  any  persons  out  here  for  the  service  of  the 
mission,  but  such  as  voluntarily  wish  to  go,  and  the  number  of 
those  being  very  limited,  they  are  often  at  a  loss  how  to  supply 
the  required  number  of  Missionaries.  Add  to  this,  that  political 
affairs  and  wars  have  for  many  years  prevented  expeditions  of 
Missionaries  taking  place;  and  lastly,  some  of  those  who  come 
here,  are  soon  rendered  unable  to  attend  to  their  duties,  owing  to 
the  unhealthy  climate;  and  others  soon  after  their  arrival,  owing 
to  the  same  cause,  die;  so  that  our  mission  was,  and  still  is,  in 
Want  of  attendants.  Besides  its  being  a  mission  of  Capuchins, 
i.  e.  Poor,  it  is  deprived  of  the  means  of  subsistence,  depending 
entirely  upon  the  bounty  and  charity  of  their  people,  who  are 
generally  miserable,  and  often  themselves  standing  in  need  of  as- 
sistance; thus  a  competent  number  of  friars,  if  sent,  would  not 
find  means  to  subsist. 

In  reply  to  your  4th  query,  "Whether  we  had,  or  have  made, 
many  proselytes]"  I  beg  to  state  it  as  a  maxim,  that  the  crop 
corresponds  to  the  culture,  and  should  the  lands  be  so  unfruitful 
as  not  even  to  correspond  to  the  culture,  what  is  to  be  concluded'? 
that  little  or  nothing  has  been  done.  I  am  not  like  those  of  your 
party,  who,  to  shew  the  efficiency  of  their  endeavours,  would  state 
the  thing  differently  from  what  it  really  is.    Our  few  Missionaries 


Himmalayah  Mountains. — 1832.  213 

have  always  done  all  in  their  power,  considering  the  extension  of 
this  place.  We  always  took  the  greatest  care  not  to  catch  in  our 
net  useless  and  hurtful  fish;  few  Christians  have  been  made  of  the 
Heathens,  and  much  less  of  the  Mohammedans.  Their  number 
would  have  been  greater,  and  they  would  have  been  of  better  con- 
duct, had  not  the  bad  example  of  the  Europeans  corrupted  their 
hearts.  This  people  ought  to  be  taken  care  of,  and  ruled  in  a 
rather  severe  manner;  in  this  way  only  the  Missionary  may  hope 
to  succeed.  The  prattling  on  the  pulpit,  or  reading  books  to  them, 
I  consider  entirely  useless.  We  do  however  patiently  await  the 
time  of  mercy,  predetermined  by  our  Heavenly  Father  "ab  aeterno," 
in  favour  of  this  unfortunate  people.  By  persuasion  and  convic- 
tion nothing  can  be  done,  they  being  in  nature  very  indifferent  ia 
matters  of  religion:  they  are  easily  persuaded  that  the  Christian 
religion  is  perfectly  good;  according  to  them,  all  religions  are 
good.  Our  proselytes,  therefore,  have  rather  become  so  by  ca- 
sualty, than  through  preaching.  In  ordinary  cases,  the  hope  cf 
bettering  their  condition  induces  them  to  become  converts  to  Chris- 
tianity. It  is  most  extraordinary  to  observe,  that  when  quite  igno- 
rant of  it,  they  may  profess  to  be  so  fully  persuaded  of  its  truth,  that 
neither  Celsus  nor  Porphyry  would  be  able  to  dissuade  them;  yet 
when  they  are  enlisted  amongst  our  proselytes,  and  duly  instruct- 
ed by  us,  they  continue  in  their  indolent  indifference.  They  are 
like  little  children;  and  should  the  assistance  of  the  Evangelical 
Minister  cease,  the  name  only  of  Christian  would  remain  with 
them.  Great  grief  do  I  suffer  on  that  account,  and  much  more  so 
at  the  present  time,  when,  if  they  do  not  like  to  submit  to  our 
laws,  they  can  find  Missionaries  of  a  different  belief,  and  be  able 
to  arrange  their  matters  without  asking  our  assistance. 

With  regard  to  your  request  for  some  books,  (though  at  this 
period  they  are  very  scarce)  I  do  however  take  advantage  of  this 
opportunity  of  Major  Turner,  to  send  you  a  doctrinal  work  in 
Latin,  which,  being  clear  and  treating  impartially  on  different 
matters,  I  hope  will  please  you;  as  well  as  a  French  work,  trans- 
lated from  the  Spanish,  which,  if  you  have  not  read,  you  will  also 
find  estimable;  it  is  a  confutation  of  modern  philosophy  in  a  new 
style,  and  treats  also  on  natural  theology.  Both  these  works  you 
will  be  pleased  to  return  when  convenient.  In  conclusion,  I  should 
feel  extremely  grateful  to  you,  if  you  would  have  the  kindness  to 
present  my  most  respectful  regards  to  Lord  and  Lady  Bentinck, 
assuring  them  that  their  politeness  and  many  favours  bestowed  on 
me  during  my  stay  at  Agra,  and  at  Cownpore,  shall  ever  remain 
engraved  on  my  heart,  and  that  I  shall  not  fail,  unworthy  as  I  am, 
to  pray  to  the  Almighty  for  their  spiritual  and  temporal  prosperity. 

These  same,  very  same  sentiments  I  entertain  for  your  respect- 
able person,  and  sincerely  remain, 

Sir,  your  most  obedient  servant, 
(Signed)  Fr.  A.  Pezzoni, 

Bishop  of  Esbonen,  and  Apostolic  Vicar. 


214  Himmalayah  Mountains. — 1832. 

JOURNEY  TO  CASHMEER. 

Lord  William  Bentinck  had  kindly  written  to  Capt.  Wade  to 
request  that  he  would  write  to  Runjeet  Singh  to  give  me  permis- 
sion to  go  to  Cashmeer,  and  from  thence  to  Tibet.  I  waited  at 
Simlah  above  forty  days  for  an  answer,  but  in  vain.  I  therefore 
determined  to  go  to  Calcutta  by  way  of  Kurnaul;  for  I  had  re- 
ceived a  kind  invitation  from  the  Rev.  Mr.  Parish,  Chaplain  in 
Kurnaul,  to  go  there,  and  preach  and  lecture  in  his  chapel. 

August  28. — I  left  the  house  of  Lord  and  Lady  William  Ben- 
tinck. His  Lordship  had  previously  furnished  me  with  a  letter  of 
credit.  Never  shall  I  forget  the  parental  kindness  and  care  I  ex- 
perienced from  both  Lord  and  Lady  William  Bentinck,  and  the 
kindness  of  his  Lordship's  Staff;  nor  the  kindness  I  received  from 
Colonel  and  Mrs.  Churchill,  Lady  and  Sir  Jeremiah  Bryant,  Sir 
Edward  and  Lady  Barnes,  and  all  the  inhabitants  of  Simlah  and 
Sabathoo. 

On  the  29th  August  I  arrived  for  the  third  time  in  the  house  of 
Sir  Jeremiah  Bryant  at  Sabathoo,  and  in  the  afternoon  I  set  out  for 
Kurnaul.  Scarcely  had  I  gone  four  miles,  when  an  express  mes- 
senger from  Lord  William  Bentinck  brought  me  the  good  tidings, 
that  His  Majesty  Runjeet  Singh,  King  of  the  Punjaub  and  Cash- 
meer, had  graciously  granted  me  permission  to  go  to  the  city  of 
Cashmeer;  a  kind  letter  addressed  tome  by  Runjeet  Singh  himself, 
accompanied  the  above  mentioned  tidings. 

On  the  30th  of  August,  I  arrived  at  Umballa;  here  I  spent  a  feAv 
hours  with  the  excellent  Doctor  Laughton,  and  went  on  to  Kurnaul, 
where  I  arrived  on  the  31st.  This  is  a  considerable  station;  I  took 
up  my  abode  with  the  Rev.  Mr.  Parish,  Chaplain  of  the  Established 
Church,  who  kindly  received  me,  and  introduced  me  to  the  ladies 
and  officers  of  the  station. 

On  the  2nd  Sept.  I  preached  twice  in  the  church,  on  Hebrews  x. 
1 — 7,  and  Rev.  i.  7;  from  the  first,  shewing  the  office,  and  from 
the  second,  declaring  the  coming  of  our  blessed  Lord  Jesus  Christ. 

Sept.  6. — I  arrived  again  at  Sabathoo,  at  the  house  of  Sir  Jere- 
miah Bryant. 

Sept.  8. — I  received  the  following  letter  from  Lord  William 
Bentinck. 

Simlah,  September  7,  1832. 
My  dear  sir, 
Many  thanks  for  your  good  prayers  and  kind  wishes  for  our 
temporal  and  eternal  happiness.  You  have  appeared  among  us 
but  for  a  moment,  sufficiently  longhowever,  to  make  us  very  much 
regret  your  early  departure.  I  almost  regret  your  having  got  per- 
mission to  pass  through  Cashmeer.  Having  come  within  the 
threshhold  of  India,  it  is  a  pity,  I  think,  that  you  have  not  taken 
the  opportunity  of  visiting  the  early  settlements  of  Christians  in 
India,  whose  history  forms  so  important  a  link  in  the  investigation 
you  are  making.  Cashmeer  you  might  have  examined  en  passant; 
but  I  would  not  have  gone  North  of  the  Himmalayahs;  all  those 


Himmalayah  Mountains. — 1832.  215 

countries  can  be  better  visited,  I  mean  with  better  chance  of  secu- 
rity and  success,  from  Russia,  from  whence  there  is  a  more  con- 
stant communication  than  from  India,  from  whence  there  is  little 
or  none.  It  can  never  be  worth  while  to  return  to  India  for  any 
objects  which  you  have  in  view.  I  would  have  gone  round  by 
Madrass,  the  Malabar  coast,  and  Bombay,  and  thence  by  the  steamer 
to  Egypt.  The  countries  East  of  Russia  would  have  been  suffi- 
cient for  another  expedition;  your  usefulness,  happiness,  and  indeed 
your  ambition,  must  ever  engage  you  in  Missionary  pursuits;  it 
will  be  difficult  for  you  to  dismount  from  your  own  particular 
hobby.  With  your  activity  and  disregard  for  all  dangers  and  diffi- 
culties, the  world,  as  I  once  told  you,  is  almost  too  limited  to 
satisfy  your  enterprising  spirit;  but  the  successful  accomplishments 
of  your  excellent  views,  will  very  much  depend  upon  the  judicious 
distribution  of  the  great  field  of  enquiry.  But  you  die  for  the  pre- 
sent seems  to  be  cast,  and  therefore,  I  have  only  to  bid  you  a 
cordial  farewell,  and  to  add  a  request  that  you  will  write  as  often 
as  opportunity  offers. 

Ever  sincerely  yours, 
(Signed)  W.  C.  Bentinck. 

After  having  received  several  letters  from  Mr.  Parish,  the  Chap- 
lain of  Kurnaul,  Mrs.  Burgh,  Col.  Webber,  and  Capt.  Mathews  of 
Kurnaul;  and  after  Scoret  Singh,  an  officer  of  Runjeet  Singh,  had 
arrived  with  six  soldiers  to  escort  me  to  Cashmeer,  and  the  frontier 
of  Tibet,  I  began  to  climb  up  higher  the  craggy  mountains  of  the 
Himmalayah.     I  set  out  for  my  journey  on 

Sept.  14. — Sir  Jeremiah  and  Lady  Bryant  accompanied  me  to 
some  distance,  and  then  took  leave.  We  travelled  to  Seraj  Kotah, 
14  Coss,  or  about  21  English  miles  from  Sabathoo.  The  country 
round  Sabathoo,  and  all  the  way  to  Seraj  Kotah,  is  most  romantic; 
it  may  be  styled  the  Switzerland  of  Hindoostaun.  The  village  of 
Seraj  Kotah  is  inhabited  by  people  of  the  cast  called  KhateTe; 
they  had  just  celebrated  a  feast  by  dancing  near  the  temple  of  an 
idol.. 

Sept.  15. — Fifteen  Coss,  or  22  and  a  half  Eng.  miles  to  Belas- 
poor.  This  place  is  governed  by  a  young  man  who  has  the  title 
of  Rajah.  He  was  kind  to  me,  but  he  is  a  great  tyrant;  it  is  said, 
that  his  great  delight  is  to  have  an  ass  trampled  to  death  under  the 
feet  of  an  elephant.  He  desired  me  to  give  him  some  brandy, 
instead  of  which  I  gave  him  soda  water.  He  was  greatly  astonished 
at  the  noise  on  drawing  the  cork,  and  tried  to  think  it  was  some 
spirit;  but  he  did  not  seem  to  like  it  much. 

Sept.  16. — We  travelled  nine  Coss  or  15  miles  to  Deher;  as 
they  are  afraid  here  of  being  invaded  by  Runjeet  Singh,  the  Rajah 
of  Sokhet,  who  resides  11  miles  from  Deher,  had  ordered  that  no- 
body should  be  suffered  to  pass  without  his  previous  knowledge; 
and  we  were  detained  till  the  18th,  when  we  went  on  11  miles  to 
Soojpoor.  Bukerreim  Sein,  the  Rajah,  an  old  man,  was  sitting 
outside  of  the  town,  surrounded  by  many  Hindoos,  smoking  an 
Indian  hookah;  he  was  so  polite  as  to  salute  me,  and  ask  me  to  sit 


216  Himmalayah  Mountains. — 1832. 

down  by  him;  I  sat  near  him  for  half  an  hour,  but  we  did  not  talk 
much,  as  he  was  a  stupid  old  man. 

Sept.  19. — The  Rajah  lent  me  two  horses,  on  which  we  rode 
seven  Coss  to  Mandee.  The  Rajah  of  this  place,  being  in  rebel- 
lion against  Runjeet  Singh,  to  whom  he  is  tributary,  did  not  re- 
ceive us  very  kindly;  however,  he  sent  us  a  tent  to  sleep  in.  At 
this  place,  a  lad  fifteen  years  of  age,  dressed  in  English  clothes, 
came  to  me  begging;  he  said  he  was  the  son  of  an  English  sol- 
dier, named  O'Brien,  and  of  a  Mussulman  woman;  but  that  they 
were  both  dead,  and  he  was  left  destitute.  I  asked  him  of  what 
religion  he  was;  he  replied,  that  he  had  not  been  instructed  in  any 
religion.  Poor  boy!  I  wrote  concerning  him  to  the  English  at 
Simlah  and  Sabathoo.  Thus  a  father  abandons  his  child  upon  the 
mountains  of  the  Himmalayah,  like  an  ostrich  her  young  ones. 

On  the  21st  we  rode  21  miles  to  Hatle,  and  on  the  next  day  14 
miles  to  Mahalmour,  a  village  inhabited  by  Brahmins. 

Sept.  23. — Twelve  Coss  to  Futtehpore;  on  the  road  we  saw  a 
beautiful  building  called  Naun,  inhabited  by  a  Dervish. 

Sept.  24. — Four  and  a  half  miles  to  Nadovvn,  which  is  a  con- 
siderable town,  inhabited  by  many  Cashmeer  colonists,  built  close 
to  the  river  Beyah,  the  Hyphasis  of  the  ancients.  The  Rajah 
Tshowdwer  Singh  sent  his  horse  for  me,  and  treated  me  very 
kindly.  I  found  him  in  the  field  on  horseback,  surrounded  by  his 
soldiers,  and  just  going  to  perform  his  devotions  to  three  Fakeers, 
who  were  sitting  naked  in  the  hole  of  a  rock  on  the  shore  of  the 
river  Beyah.  Servants  were  carrying  his  hookah  (pipe)  before 
him,  whilst  he  was  smoking.  The  Fakeers  desired  me  to  sit 
down,  but  not  to  come  too  near  them,  and  presently  we  had  the 
following  conversation:  Myself.  "Do  you  understand  Persian]" 
Fakeer  Ramjee  said  to  Hunooman  his  servant:  "How  do  you  know 
me]"  Hunooman  replied:  "One  way  is  this,  I  am  your  servant; 
2nd.  I  and  you  are  one;  3d.  I  love  you  very  cordially."  Then  the 
Fakeer  continued,  "He  that  knows  God,  knows  every  thing." 
Myself.  "Of  what  cast  are  you]"     Fakeer.  "Of  none." 

I  then  proclaimed  to  him  our  Lord  Jesus  Christ,  and  asked  him, 
how  many  years  he  had  been  a  Fakeer.  He  replied  that  he  had 
always  lived  iu  God,  and  should  never  die;  for  that,  as  old  gar- 
ments were  exchanged  for  better,  so  the  man  of  God  lays  asidehis 
old  body,  and  puts  on  a  new  one.  A  beautiful  answer!  But  there 
was  in  the  man  an  overbearing  pride;  and  a  peevishness  that  ill 
assorted  with  his  speech;  frequently  when  I  wished  to  say  some- 
thing, he  would  exclaim,  "Be  silent  and  listen!"  However,  I 
found  an  opportunity  of  declaring  to  him,  that  'there  is  only  one 
name  given  under  heaven  by  which  men  can  be  saved;'  even  the 
name  of  Jesus  Christ  our  Redeemer,  God  blessed  for  ever. 

This  unhappy  peevishness  exists  more  or  less  in  all  those  who 
live  in  a  continual  mortification  of  their  bodies;  even  the  great  St. 
Jerome  was  not  free  from  it;  therefore  he  said  of  himself,  that  he 
was  every  where  carrying  about  the  old  St.  Jerome  with  him. 
True  peace  of  mind  dwells  not  in  the  cold  seclusion  of  a  cave. 


Himmalayah  Mountains. — 1832.  217 

That  joy,  passing  understanding1,  which  the  world  cannot  give,  is 
yet  to  be  obtained  in  the  world,  by  those,  who,  renewed  by  the 
Holy  Spirit,  go  actively  about  to  do  good  to  his  fellow  creatures; 
shewing  the  wonderful  things  of  God,  and  preaching  the  glad 
tidings  of  the  Lamb  that  taketh  away  the  sins  of  the  world:  either 
as  Missionaries  abroad,  or  as  faithful  servants  in  that  circle,  with- 
in which  God's  providence  has  placed  them:  the  Monarch  on  his 
throne,  and  the  poor  man  in  his  cottage,  if  they  but  love  Christ, 
and  live  in  Him,  may  alike  feel  that  peace  of  mind,  and  "rejoice 
in  the  hope  of  the  glory  of  God." 

Sept.  25. — Jawalajee.  Having  heard  that  a  miraculous  fire  came 
out  of  the  earth  at  this  place,  I  went  to  see  it.  Thousands  of  Hin- 
doos,' and  even  Mussulmans,  come  here  in  pilgrimage;  and  I  met 
English  Sipahees,  i.  e.  soldiers,  who  had  been  to  pay  their  devo- 
tions. When  I  came  near  the  spot  whence  the  fire  issues,  the 
Hindoos  desired  me  first  to  put  off  my  shoes;  but  this  my  con- 
science did  not  permit,  and  therefore  my  curiosity  was  not  satisfied. 
From  hence  we  proceeded  on  to  Kabla,  which  is  about  seven  Coss 
distant  from  Nadown. 

Sept.  26. — We  travelled  three  Coss  to  Hurrepoor,  and  eight  Coss 
more  to  Hazaar.  I  lodged  with  a  Brahmin,  who  was  very  careful 
not  to  let  me  go  near  the  place  where  he  cooked  his  victuals;  here 
I  preached  the  Gospel  to  a  few  Mussulmans. 

Sept.  28. — Two  Coss  from  Hazaar  to  Noorpoor,  a  town  which 
is  inhabited  by  Hindoos  and  Mussulmans.  Futteh  Singh,  the 
Kotwal  (Mayor)  received  me  with  great  civility.  Here  were 
several  merchants  who  were  going  to  Ladak  in  Tibet. 

HINDOO  RELIGION. 

Being  in  the  land  of  Hindoostaun,  and  surrounded  by  such  Sans- 
crit scholars  as  Carey,  Wilson,  Marshman  and  Mill,  I  am  almost 
afraid  to  attempt  any  description  of  this  great  nation,  especially  as 
I  am  myself  ignorant  of  the  Sanscrit  language.  Flowever,  I  will 
endeavour  to  state  faithfully  what  I  have  learnt  from  different  Brah- 
mins about  their  religion,  and  should  I  have  been  misinformed,  or 
should  I  have  drawn  false  conclusions  from  the  information  I  re- 
ceived, I  shall  be  most  truly  obliged  to  the  above  mentioned  mas- 
ters for  correcting  me. 

I  owe  the  following  information  to  two  Brahmins.  To  the  one, 
named  Dobnoo  Shah,  I  presented  a  Hindoostanee  New  Testament. 
The  other,  Jouala  Rena,  was  an  old  and  venerable  Brahmin,  who 
had  been  at  Calcutta  some  time. 

Brahma  was  created  by  God  before  the  world  existed,  and  by 
Brahma  the  world  was  created.  Vishnoo  is  the  Preserver,  Sheef 
is  the  Destroyer;  and  these  three  are  one.*  They  asked  me  what 
religion  I  professed;  to  which  I  replied,  "God  is  one,  and  Jesus 
is  the  Son  of  God.     This  Jesus  died  for  our  sins,  and  rose  again, 

*  I  received  a  more  enlarged  account  concerning-  Brahmah  when 
atCashmeer,  but T  give  rny  information  according  to  the  time  at  which 
I  obtained  it. 
19 


218  Himmalayah  Mountains. — 1832. 

and  he  shall  come  again,  and  reign  upon  earth  1000  years,  when 
all  nations  shall  believe  in  him,  and  worship  him." 

Jouala  Rena.  To  what  quarter  do  you  turn  your  face  when  you 
are  praying] 

Myself.  Towards  the  East,  and  the  West,  and  the  North,  and 
the  South;  for  God  is  from  the  rising  of  the  sun  to  the  going  down 
thereof. 

/.  R.  The  unlearned  Hindoo  turns  his  face  towards  the  East; 
for  the  Ganges,  Juggurnuth,  Batra  and  Kashee  (Benares)  are  to- 
ward the  East;  but  he  that  is  learned  does  as  you  do. 

M.  Why  do  you  worship  idols'? 

/.  R.  He  that  can  realize  in  his  heart  the  idea  of  God,  does  not 
worship  idols;  but  the  unlearned  remember  God  by  means  of  an 
idol. 

M.  But  I  have  heard  Hindoos  declare,  that  the  stone  called  Sal- 
gram  was  God. 

J".  R.  (Pointing  to  a  piece  of  wood)  This  is  God;  for  you  cannot 
look  at  any  thing  where  God  is  not;  in  which  the  power  of  God  is 
not  visible. 

M.  God  is  every  where,  but  every  thing  is  not  God.  You  may 
as  well  say,  that  this  couch  is  man,  for  it  was  made  by  the  power 
of  man,  and  the  power  of  man  is  visible  in  it. 

/.  R.  You  yourself  have  images;  for  you  have  a  book  which  is 
an  image  of  the  thoughts  of  God.* 

M.  This  image  was  given  by  God;  but  we  do  not  worship  God 
through  the  Bible,  neither  do  we  say  that  the  book  is  God,  on  ac- 
count of  its  containing  the  oracles  of  God. 

J".  R.  The  Chinese  have  images. 

M.  They  are  wrong. 

Dobnoo  Shah.  There  are  many  roads  to  Lahore;  one  is  by  tbe 
way  of  Buttaankot,  another  by  Kishtewar,  and  another  by  Cash- 
meer.  Thus  there  are  many  ways  to  God,  and  all  will  come  to 
God  who  pursue  a  certain  road. 

M.  But  there  are  some  roads  to  Lahore  very  dangerous;  and  there 
are  some  roads  to  God,  especially  those  which  He  has  not  pre- 
scribed, very  dangerous. f 

J.  R.  By  what  mark  can  a  man  know  the  good  road? 

M.  By  its  fruits  may  the  good  tree  be  known.  The  Christians 
in  Hindoostaun  have  abolished  tyranny,  and  the  burning  of  women. 

J.  R.  The  Lord  Sahib  (Governor  General)  has  done  a  good 
thing  in  abolishing  the  Suttee,  and  it  is  true  that  tyranny  does  not 
exist  among  Christians. 

I  then  spoke  with  them  about  the  internal  evidences  of  Christi- 
anity, how  it  fills  the  heart  with  holy  love  and  adoration  to  God, 
and  universal  benevolence  towards  mankind,  constraining  them  to 

*  It  is  very  remarkable,  that  the  same  argument  of  a  book  being 
an  image,  was  brought  forward  against  the  Reformers  by  Bossuet.  in 
his  interesting  "Histoire  de  la  variation  de  la  Reformation." 

f  A  lady  of  great  piety  at  Calcutta,  gave  a  still  better  answer;  i.  e. 
that  one  cannot  reach  Lahore,  if  he  turns  his  back  to  it. 


Himmalayah  Mountains. — 1832.  219 

go  from  sea  to  sea,  and  from  shore  to  shore,  for  the  good  of  their 
fellow  creatures.  May  the  one  true  God  bless  the  labours  of  his 
servants,  and  in  his  own  good  season,  turn  the  hearts  of  all  nations 
to  the  knowledge  of  Christ  their  Saviour!* 

Sept.  29. — Ten  Coss  to  Buttaankot,  a  place  formerly  colonized 
by  AfFghauns,  whence  the  name  from  the  Hindoostanee  word  Pu- 
than,  by  which  the  AfFghauns  are  distinguished  in  India. 
Sept.  30. — Seven  Coss  to  Kotowa. 

Oct.  1. — I  arrived  at  Khanpoor.  Here  I  saw  a  Brahmin  reading 
a  book,  and  asked  him  what  it  was.  He  replied,  "A  portion  of 
the  Shaster"  (Holy  book).  I  looked  into  it;  it  was  the  Gospel  of 
St.  Luke  in  N agree,  printed  at  Serampore.  In  this  way,  one  can 
seethe  use  of  Bible  and  Missionary  Societies,  more  than  by 'indi- 
vidual conversions;  for  in  the  latter,  it  is  often  merely  external 
show,  whilst  in  the  former  instance  one  sees  the  manifest  effect 
upon  the  human  mind;  for,  what  worldly  advantage  could  the  Brah- 
min of  Khanpoor  have  expected  from  reading  the  word  of  God 
with  his  disciples  in  a  place  where  the  British  nation  does  not 
govern?  In  the  "Lettres  Edifiantes"  many  striking  instances  are 
related  of  Chinese  idolaters  converted  to  Christianity,  by  the  loan 
of  books,  and  thus  in  fact  becoming  Christians,  as  it  were,  uncon- 
sciously, without  the  assistance  or  benefit  of  oral  instructors,  or 
ceremonial  admission  into  the  Church;  as  Apollos,  who  knew  only 
of  the  baptism  of  John. 

Oct.  2. — We  marched  on  to  Allee,  where  a  Mussulman  desired 
me  to  read  some  part  of  the  Persian  Gospel  to  him.  I  read  Mat- 
thew v.  vi.  vii.  The  same  day  we  reached  Samba,  a  place  13 
Coss  distant  from  Khanpoor,  inhabited  by  Hindoos,  and  fugitives 
of  Cashmeer. 

Oct.  3. — We  arrived  at  Burmandel,  where  there  is  a  beautiful 
temple  containing  an  idol  of  Sheef,  or  as  some  Hindoos  say,  of 
Baba  Adam.  We  alighted  at  the  house  of  some  Indian  Fakeers. 
One  of  these  had  formerly  been  a  merchant;  he  said  he  had  travel- 
led to  Calcutta,  and  knew  Lord  Lake.  It  is  to  be  observed,  that 
the  Hindoos  called  themselves  Bootpurustian  (Idolaters). 

I  met  with  a  kind  of  gypsies  on  the  road  to  Jummoo;  they  are 
called  Bazeeguran;  nobody  knows  from  whence  they  came:  they 
are  players,  and  never  live  in  villages.  They  marry  among  them- 
selves, and  profess  the  Mohammedan  religion.  In  the  evening  of 
the  3d  we  arrived  at  Santi,  distant  eight  miles  from  Burmandel. 

Oct.  4. — Six  Coss  to  Jummoo,  a  considerable  town  belonging  to 
the  Sirdar  Goolab  Singh  Rajah,  whose  Vizier,  by  the  order  of 
Runjeet  Singh,  sent  me  a  zeafut  (complimentary  present)  of  100 
rupees.  This  day  I  remained  at  Jummoo,  and  the  son  of  the 
Rajah  (his  father  was  at  Umritsir)  called  upon  me.  He  brought 
a  large  pot  of  boiled  pork  as  a  present  for  me.  An  English  de- 
serter named  Potter,  is  in  the  service  of  Goolab  Singh:  he  was 
engaged  i  i  teaching  the  young  Rajah  the  English  language. 

*  The  more  I  converse  with  the  Hindoos,  the  more  I  perceive  the 
difficulty  of  convincing  them  of  the  absurdity  of  idolatry. 


220  Himmalayah  Mountains. — 1832. 

Oct.  6. — Ten  Coss  to  Akhnor. 

Oct.  7. — Fourteen  Coss  to  Barek,  a  spot  inclosed  by  the  moun- 
tains called  Sankar. 

Oct.  8. — Nine  Coss  to  Brohe,  which  is  inhabited  by  Rajpoot 
Mussulmans,  or  converted  Hindoos,  who  attain  the  name  Rajpoot, 
to  show  their  descent.  On  the  road  to  Brohe  we  passed  some 
Fakeers  sitting  naked  on  the  road.  Their  whole  bodies  and  faces 
were  coloured  blue.  My  palankeen-bearers  saluted  them  in  the 
Indian  fashion  by  exclaiming,  "Maharajah  jee!  Seeta  Ram!" 
(Hail  my  Lord!  for  the  name  of  Seeta  the  wife  of  Ram.)  When 
will  the  time  come,  that  the  Hindoos  shall  salute  the  Lord  Jesus 
Christ  with  the  exclamation  of,  "Maharajah  jee!"  (Hail  my 
Lord!) 

ARRIVAL  OF  RAJOUR. 

Oct.  10. — I  arrived  at  Raj  our,  or  Raj  ah  war,  governed  by  Raheem 
Oollah,  a  Mussulman,  in  whose  family  the  title  of  Rajah  is  here- 
ditary; he  is  however  completely  under  Runjeet  Singh.  Raheem 
Oollah  is  the  most  intelligent  and  learned  Rajah  I  have  hitherto  met 
with;  he  likes  Europeans,  and  spoke  of  Monsieur  Jacquemont  the 
French  naturalist,  and  of  Mr.  Morecroft,  with  great  regard.  He 
hinted  that  the  whole  country  throughout  the  Himmalayah  moun- 
tains sighed  for  English  government.  From  Raheem  Oollah  I 
learned  that  Cashmeer  has  been  three  times  destroyed:  twice  by 
earthquakes,  and  once  by  inundation.  Cashmeer  was  formerly 
called  Seree  Nagar,  and  Nagur  Nagar.  There  is  a  book  called, 
"Rajah  Tarang,"  written  in  the  Cashmeer  language,  which  gives 
the  history  of  Cashmeer  from  its  foundation  to  the  Government  by 
Rajahs. 

Sein-ul-Aubedeen  was  the  first  Mussulman  King  of  Cashmeer. 
He  had  30,000  soldiers.  Moulavie  Kheir  Addeen  has  written  the 
history  of  Cashmeer,  from  the  time  of  Ahmud  Shah  to  its  conquest 
by  Runjeet  Singh.  On  my  way  to  Raj  our  I  met  thousands  of 
Cashmerian  emigrants,  poor  women  carrying  their  children  on  their 
heads.  On  my  asking  them  why  they  had  left  Cashmeer,  they 
answered,  "On  account  of  tyranny."  The  cry  of  Hindoos  and 
Mussulmans  is  one  in  this  respect.  Monshee  Djiaram,  a  Brahmin 
of  most  intelligent  mind,  gave  me  a  sorrowful  description  of  the 
oppression,  not  of  Sheer  Singh  himself,  but  of  his  Dewan,  or 
Prime  Minister,  named  Vesaka  Singh;  even  Brahmins,  he  said, 
were  sometimes  put  to  death,  and  many  of  them  beaten  and  plun- 
dered, or  left  to  pine  in  prison. 

HINDOO  RELIGION. 

Monshee  Djiaram  addressed  me  in  the  following  manner:  "You 
ought  to  try  to  read  our  Veds  (sacred  books).  Adam,  who  you 
call  the  first  man,  was  only  of  yesterday:  the  world  was  created 
and  peopled  millions  and  millions  of  years  before  Adam.  You 
reproach  us  with  worshipping  stone:  but  there  is  no  truth  in  the 
assertion  that  we  believe  it  to  be  God:  we  worship  a  stone  as  we 


Himmahyah  Mountains. — 1832.  221 

worship  a  plant,  because  the  power  of  God  is  seen  in  both;  we 
worship  the  cow,  for  God  has  displayed  his  power  in  her;  she 
provides  men  with  milk;  we  worship  good  men,  for  God  displays 
his  power  in  them  by  making  them  good."  I  am  daily  more  con- 
vinced how  correctly  the  great  Maimonides  described  the  origin  of 
idolatry  in  his  book  entitled,  More  Naboochim,  that  idolatry  ori- 
ginally did  not  consist  in  believing  the  very  creature  to  be  God, 
but  in  worshipping  the  invisible  Creator  through  a  visible  image. 

The  Rajah  of  Rajour,  Monshee  Djiaram,  and  a  Mohammedan 
Mullah,  desired  me  to  procure  them  Persian  New  Testaments; 
(for  at  Rajour  they  speak  Persian;)  I  therefore  petitioned  the  Cal- 
cutta Bible  Society  to  send  a  dozen  Persian  Testaments  to  the 
Rajah  of  Rajour. 

On  the  ll^A  of  Oct.  we  left  Rajour  and  travelled  eight  coss  to  Tana. 
On  the  road  there  are  several  cottages  with  adjoining  rose  gardens, 
inhabited  by  Mussulman  Fakeers.  I  stopta  moment  at  the  cottage 
of  one  of  these  hermits,  who  had  a  boy  as  his  disciple  (Mooreed), 
which  reminded  me  of  Elijah  and  his  disciple  Elisha.  God  forbid 
that  I  should  compare  these  vagabonds,  living  in  the  mountains  of 
Cashmeer,  with  those  inspired  men,  more  than  as  relating  to  the 
outward  form;  but  Elisha  living  upon  Mount  Carmel  was  present 
to  my  mind.  We  travelled  on  from  Tana,  and  by  evening  had 
ascended  and  descended  a  mountain,  called  Peer  Punjaal,  and 
reached  a  place  distant  five  coss  from  Tana,  called  Beiram-Kala, 
where  we  rested  the  night. 

Oct.  12. — Four  coss  to  Poshyanah.  The  Chief  of  the  village 
made  objections  to  my  proceeding  on  to  Cashmeer;  but  he  desist- 
ed when  I  threatened  to  have  him  punished  by  Runjeet  Singh. 

Oct.  13. — We  passed  the  dangerous  mountain  of  Peer  Punjaal; 
here  it  frequently  happens  that  a  storm  of  snow  covers  the  travel- 
ler in  a  moment,  and  many  persons  have  thus  perished.  We  ar- 
rived safely  at  Hurpoor,  distant  fourteen  coss  from  Pcsrryanah. 
Sheer  Singh  (the  adopted  son  of  Runjeet  Singh,  and  the  Prince 
Governor  of  Cashmeer)  sent  an  officer  with  several  soldiers  to 
guide  me  safety  to  the  valley.  The  officer  made  me  a  present  of 
several  bags  of  sugar. 

Oct.  14.  Travelling  on  three  miles  from  Hurpoor,  we  found  our- 
selves suddenly  in  a  beautiful  valley,  the  commencement  of  the 
territory  of  Cashmeer:  a  mile  and  a  half  further  on,  we  came  to 
the  small  town  of  Shobeyan,  where  I  remained  the  day.  Here 
another  man  from  the  Prince  Governor  came  to  welcome  me  in  the 
name  of  His  Royal  Highness. 

Oct.  15.— We  travelled  to  Dobo  Gah,  4  coss  from  Shobeyan,  to 
this  place;  Sheer  Singh  sent  another  of  his  officers  with  15  soldiers 
to  welcome  me:  for  the  Acbar  Nowees,  or  native  newspaper,  had  a 
month  before  given  notice  of  my  coming. 

ARRIVAL  IN  THE  CITY  OF  CASHMEER. 

Oct.  16. — We  left  Dobo  Gah  in  the  morning,  and  after  a  day's 
journey  of  12  coss,  or  18  E.  m.,  arrived  at  the  city  of  Cashmeer. 
19* 


222  Cashmeer.— 1832. 

How  sadly  one  is  disappointed  in  approaching  this  celebrated  city, 
to  which,  according  to  a  saying  commonly  received  here,  Solomon 
did  fly,  carried  in  the  air  by  one  of  the  Genii.. ..Instead  of  the 
splendid  palaces,  described  so  enchantingly  by  the  poets,  one 
sees  only  mined  and  miserable  cottages;  instead  of  the  iar-famed 
beauties  of  Cashmeer,  one  meets  with  the  most  ugly  half  starved, 
blind,  and  dirty  looking  females;  and  the  road  is  covered  with 
females,  who  assure  strangers  that  the  fame  of  his  liberality  and 
munificence  has  reached  Cashmeer  many  months  ago. 

The  river  Jelum  runs  through  the  city,  dividing  it  into  two  prin- 
cipal parts,  which  are  connected  together  by  seven  bridges,  or,  as 
they  are  called  in  the  Cashmeer  language,  Gadal.  The  people  go 
from  one  street  to  another  in  little  boats,  which  are  there  in  great 
numbers;  for  victuals,  and  all  necessary  things  are  brought  by  boats: 
but  these  cannot  be  compared  to  tj>e  beautiful  Gondolas  of  Venice. 
The  curious  inquirer  will  in  vain  seek  here  for  traces  of  what  the 
great  Gotfried  von  Herder  supposed  was  the  garden  of  Eden;  and 
what  is  more  surprising,  in  vain  will  the  traveller  look  here  for 
large  shawl  shops,  or  shawl  manufactories;  in  vain  for  splendid 
mosques  and  minarets;  all  is  in  ruins.  Bokhara  is  not  so  large  as 
Cashmeer,  but  one  is  not  disappointed  with  the  first  appearance  of 
Bokhara. 

As  only  a  few  Europeans  have  seen  this  town,  I  have  taken  more 
pains  than  I  usually  do,  to  describe  it;  and  as  it  may  be  interesting 
to  some,  I  mention  the  principal  streets  and  bridges.  Sheer-Kere 
is  the  street  in  which  the  Prince  Governor  resides:  but  it  is  not 
distinguished  by  beauty  or  cleanliness  from  the  rest;  for  it  is  not 
the  custom  with  Oriental  Princes  to  improve  the  streets  in  which 
they  reside.  Kullah  Akber.-  here  the  kings  of  the  dynasty  of  Joga- 
thay,  the  descendants  of  Timour  Lung,  had  their  palace,  which  is 
now  totally  in  ruins.  I  counted  52  large  streets,  which  it  would 
be  too  tedious  to  enumerate;  I  shall  therefore  confine  myself  to  the 
mention  of  seven  large  bridges,  which  connect  together  the  Eastern 
and  Western  parts  of  the  city: 

Imra  Gadal,  Habba  Gadal,  Futteh  Gadal,  Sena  Gadal,  Ali  Gadal, 
Now  Gadal,  Seif  Gadal. 

The  whole  city  may  contain  250,000  inhabitants;  but  if  the  emi- 
gration continues  for  one  year  at  the  same  rate  as  at  present,  there 
will  not  remain  50,000  inhabitants  in  Cashmeer.  It  is  enormous, 
fifty  thousand  have  emigrated  in  less  than  three  months! 

On  my  entering  Cashmeer,  the  soldiers,  who  are  dressed  in 
European  costume,  and  disciplined  after  the  European  system, 
presented  arms,  and  fifty  guns  were  fired  as  a  salute,  by  order  of 
the  Prince;  a  well  furnished  house  was  assigned  to  me,  and  a  guard 
placed  at  my  door;  soon  after  my  arrival,  Sheer  Singh,  according 
to  instructions  from  Runjeet  Singh,  sent  me  700  rupees,  30  pots  of 
sweet-meats,  and  six  bottles  of  sweet  brandy. 

The  first  moment  of  my  arrival  I  asked  the  names  of  the  learned 
Mullahs,  and  the  following  list  was  given  me.  Mullah  Rafeek, 
Ahmud  Shah,  Moulavie  Kheir-Addeen,  the  author  of  the  history  of 


Cashmeer.— 1832.  223 

Cashmeer;  Gholam  Shah,  Noor  Baba  Saheb,  Mirza  Ahmud,  an- 
other writer  of  the  history  of  Cashmeer;  Mullah  Jemaal-Addeen, 
Mullah  Emir-Addeen,  Mullah  Abd-ool  Kooddoos,  Mullah  Moham- 
med Shah. 

On  the  llth  Oct.  I  was  introduced  to  His  Royal  Highness  Sheer 
Singh.  On  my  entering  the  palace,  the  soldiers  presented  arms, 
and  a  salute  was  fired,  as  for  a  Governor  General.  Sheer  Singh 
received  me  in  the  most  familiar  and  kind  manner;  asked  me  to  sit 
at  his  right  hand,  and  put  my  hands  on  his  knees.  His  room  was 
so  filled  with  glass  and  silver  dishes,  and  chandeliers,  that  it  looked 
like  one  of  the  large  shops  in  Oxford  Street.  The  Prince  introduced 
me  to  three  Pundits  (learned  men):  they  were  Brahmins,  and  their 
names  were  Sadram  Raasdan  Saheb,  Beydeadar,  and  Ganadar 
Pundit.  They  told  me  that  Brahma  was  born  of  a  water-lily.  I 
declared  to  them  my  faith,  and  spoke  to  them  about  the  sin  of 
idolatry. 

His  Royal  Highness  desired  me  to  send  him  four  things  from 
India.  1st.  a  Persian  Testament.  2nd.  an  English  and  French 
teacher  (he  has  already  begun  to  learn  French  from  Messrs.  Allard 
and  Ventura,  and  can  sign  his  name  in  French;)  3d.  an  English 
cook;  and  4th.  a  person  to  keep  plates  and  spoons  in  order,  accord- 
ing to  the  English  manner.  He  showed  me  a  fine  manuscript, 
"History  of  Cashmeer,"  written  by  Khojah  Mohammed  Hashem. 
He  told  me  that  he  was  very  anxious  to  see  Calcutta,  and  the  Lord 
Saheb,  and  the  Lady  Saheb,  i.  e.  Lord  and  Lady  William  Bentinck. 

I  then  called  on  Mohammed  Shah  Nakhshbande,  who  is  of  the 
family  of  the  Arabian  pseudo  prophet,  and  descended  from  the  an- 
cient royal  house  of  Tashkand,  whose  ancestors,  in  the  early  years 
of  the  Hegira,  came  to  Toorkestaun.  He  is  immediately  descended 
from  Khojah  Shah  Neas,  the  son  of  Khojah  Abdool  Raheem 
Nakhshbande,*  who  thrice  performed  pilgrimage  from  Toorkestaun 
to  Delhi  and  Mecca,  and  finally,  at  the  advice  of  his  pious  Mocr- 
sheed,  spent  the  rest  of  his  days  in  Cashmeer.  Mohammed  Shah 
Nakhshbande  is  a  great  friend  to  Europeans,  and  was  very  kind  to 
me.  He  speaks  the  Tartar  as  well  as  the  Persian  language.  He 
is  revered  as  a  holy  man  by  all  the  Mussulmans  of  Toorkestaun, 
who  send  him  money:  the  great  men  are  his  Moreeds,  or  disciples, 
and  there  are  continually  2  or  300  people  from  this  country  in  his 
house.  There  I  met  with  three  young  Mullahs  from  Yarkand,  who 
were  on  a  pilgrimage  to  Mecca;  for  when  last  year  the  cholera 
raged  at  Yarkand,  daily  carrying  off  thousands  of  the  Khetaj  (Chi- 
nese) and  Oosbeks,  the  mother  of  these  young  men  said  to  them, 
"Now  God  the  Lord  of  all  creatures  has  preserved  you  from  this 
evil;  go  therefore  to  the  tomb  of  the  Prophet,  and  offer  up  your 
vows  of  thanksgiving."  They  called  the  chief  Mullah  to  the  house; 
and  when  he  had  read  aloud  the  preface  of  the  Koran,  they  stroked 
down  their  beards,  according  to  the  ancient  custom  of  the  Oosbeks; 

*  The  Nakhshbande  family  are  the  authors  of  a  sect  of  Sunnee 
Sooffees. 


224  Cashmeer.— 1832. 

and  saying  to  their  mother,  "Khoda  Hafiz!"  (God  preserve  you!) 
they  set  out  for  Ladak,  and  arrived  there  with  a  caravan  in  twenty 
days,  visiting  three  places  of  pilgrimage  on  the  way:  Altoon 
Buzurk,  four  and  a  half  miles  from  Yorkand;  Tushtuk  Orta,  four 
and  a  half  miles;  and  Kolkaja,  four  and  a  half  miles  further  on  the  way . 
At'Ladak  they  were  received  into  the  house  of  a  Cashmeer  mer- 
chant, for  whom  they  had  a  letter.  They  remained  with  him  nine 
days,  and  then  travelled  on  to  Cashmeer,  where  they  arrived  after 
a  journey  of  20  days.  On  their  arrival  they  sought  out  their 
Moorsheed,  Mohammed  Shah  Nakhshbande;  and  they  had  been 
nearly  five  months  in  his  house,  when  I  met  them  there.  I  invited 
them  to  travel  with  me  as  far  as  Delhi,  on  their  way  to  Mecca, 
which  proposal  was  received  with  expressions  of  joy  by  Moham- 
med Shah  Nakhshbande,  and  themselves.  To  give  you  an  idea  of 
the  learning  of  these  youths,  I  will  mention  that  one  knew  the 
Koran,  and  the  second  a  book  called  Secunder  Nameh,  or  the  life 
of  Alexander  the  Great,  written  in  Persian.  It  was  chiefly  from 
them  that  I  obtained  my  information  about  Yarkand,  which  there- 
fore I  shall  state  here. 


Near  Yarkand  is  the  most  considerable  town  of  Akso.  The 
other  neighbouring  cities  are,  Kashgar,  Yeng  Hazar,  Kojo,  Eele, 
Kara,  Torban,  and  Komol.  The  city  of  Khotan  is  twelve  days' 
journey  distant.  The  Governor  of  Yarkand  is  subject  to  the  Em- 
peror of  China.  There  are  three  colleges  at  that  place;  and  the 
Caadi,  named  Baake  Akhoond,  is  said  to  be  a  very  learned  man. 
At  Yarkand  there  are  three  Mosques,  Adena-musjid,  Khaneket, 
and  Mikhloshe  Gerlek;  and  nine  large  Medressa  or  colleges:  Kaluk, 
Kone,  Yankee,  Kook,  Ok,  Beylowak,  Haway  Bek,  Akbut,  Abdal- 
sheer. 

In  the  city  there  are  five  caravan-serays;  I  mention  their  names, 
as  they  shew  from  what  parts  of  the  world  merchants  come  to  that 
place:  Seray  Kashgar,  Seray  Antijan,  Seray  Khotan,  Seray  Ba- 
daghjan,  Seray  Cashmeer;  which  may  be  read,  Seray  for  the  mer- 
chants of  Kashgar,  of  Antijan,  &c.  Moreover  I  learned  the  names 
of  the  principal  Mullahs  in  the  city  of  Yarkand:  Altoom  Muhullah, 
Khandak  Muhullah,  Goorbagh  Muhullah,  Ashor  Bekekol  Muhul- 
lah, Neas  Khojeh  Kol  Muhullah,  Khader  Gerlek  Muhullah,  Timo- 
roo  Khojeh  Khol  Muhullah,  &c. 

The  people  of  Yarkand  call  themselves  Tartar,  a  name  not  known 
at  Bokhara.  Fifteen  years  ago,  one  Akhoond  Lok  Suleiman,  an 
Armenian,  came  to  Yarkand.  It  is  certain,  that  there  are  no  Jews 
there.  It  is  inhabited  by  Oosbeks,  who  have,  for  the  last  70  years, 
been  under  the  government  of  China.  Formerly  the  place  belong- 
ed to  the  government  of  Bokhara;  the  Chinese  took  it  after  a  bloody 
war  of  twelve  years'  duration.  The  people  of  Yarkand  say,  that 
the  King  of  Bokhara  gave  it  up,  moved  by  compassion,  seeing  that 
he  had  killed  millions  of  Chinese. 

There  are  now  at  Yarkand  two  Governors,  a  Mussulman  and  a 


Cashmeer.— 1832.  225 

Chinese.  The  first  is  the  civil,  and  the  second  the  military  Go- 
vernor, and  their  title  is  Wank.  The  name  of  the  present  Mussul- 
man Governor  is  Wank  Abd  Arrahman  Beyk  Lik;  that  of  the 
Chinese,  Wank  Amban.  Every  three  years  the  Civil  Governor  is 
obliged  to  appear  at  Peking.  The  journey  is  made  in  six  months, 
and  he  is  conducted  from  station  to  station,  without  being  allowed 
to  walk  about,  or  leave  his  lodgings.  So  jealous  are  these  people! 
The  post  goes  in  40  days.  The  Russian  caravans  are  not  allowed 
to  come  to  Yarkand,  but  to  the  neighbouring  city  of  Eele,  whence 
the  natives  bring  on  the  merchandise.  Five  years  ago,  Jehangeer 
Khoja,  a  Mussulman  Syud,  and  a  descendant  of  the  former  Kings 
of  Chinese  Tartary,  assembled  his  Moreeds  (disciples),  and  per- 
suaded them  to  proclaim  him  King  of  Yarkand.  They  went  armed 
to  the  mosque,  and  put  to  death  a  Chinese  soldier;  and  a  Commis- 
sary, sent  by  the  Emperor  to  inquire  into  the  cause  of  this  deed, 
shared  the  same  fate.  This  was  the  signal  for  a  general  rebellion. 
The  King  of  Antijan  sent  12000  men  to  the  assistance  of  Jehangeer 
Khoja,  who  put  down  the  Chinese  authority,  exiled  the  Chinese 
merchants,  and  slaughtered  the  imperial  troops  without  number; 
but  at  last  he  was  taken  prisoner,  and  sent  to  Peking.  On  account 
of  his  royal  blood,  he  was  detained  there  without  being  ill  treated; 
but  his  followers,  who  had  fled  to  Lassa,  were  carried  back  to  Yar- 
kand, and  put  to  death. 

TALES  ABOUT  CASHMEER, 

But  to  return  to  the  description  of  Cashmeer.  There  are  two 
historical  accounts  of  this  country,  one  written  according  to  the 
traditions  of  the  Hindoos,  and  the  second  according  to  the  Moham- 
medan legends;  but  the  one  is  as  fabulous  as  the  other. 

The  Hindoos  say,  that  Cashmeer,  or,  as  it  should  be  written, 
Kashmar,  was  formerly  called  "Kashaf  mar,"  the  Throne  of 
Kashaf,  who  was  the  grandson  of  Brahmah.  The  whole  valley 
was  covered  with  water,  on  which  the  wife  of  the  genius  Shawjee 
resided.  Kashaf  was  praying;  the  wife  of  Shawjee  asked,  what 
he  was  praying  for;  he  replied,  "I  wish  to  make  a  garden;  put 
away  this  water."  Shawjee  struck  his  staff  into  the  lake,  so  that 
the  earth  beneath  became  hollow;  the  waters  sunk  under  ground, 
and  the  Kashaf  made  a  garden  there. 

The  Mussulman  tradition  is,  that  the  waters  were  driven  away 
by  the  genius  of  Solomon,  when  he  was  borne  hither  through  the 
air  on  his  throne;  for  the  Mohammedans  are  taught  that  Solomon 
had  power  not  only  over  all  living  creatures  of  this  world,  but  over 
the  genii,  and  over  the  elements;  and  they  believe  that  at  his  com- 
mand, a  strong  wind  would  bear  up  his  throne,  and  carry  him 
wherever  he  would;  the  genii  attending  to  serve  him,  and  clouds 
of  birds  flying  above,  to  shade  him  from  the  rays  of  the  sun.  There 
is  a  mountain  at  one  end  of  the  lake  in  the  valley,  called  Takht-e- 
Suleiman,  (Throne  of  Solomon,)  because  Solomon,  as  they  say, 
set  his  foot  on  it,  when  he  thus  passed  over  Cashmeer.  The  fol- 
lowing are  some  notes  which  I  made  upon  the  history  of  this  coun- 


reigned  34  years, 

do. 

53 

do. 

do. 

36 

do. 

do. 

30 

do. 

do. 

32 

do. 

do. 

30 

do'. 

226  Cashmeer.— 1832. 

try;  they  are  not  very  connected,  but  I  give  them  as  I  received 
them. 

HISTORY  OF  CASHMEER. 

At  first,  anarchy  prevailed  among  the  people  of  Cashmeer,  there- 
fore they  sent  to  Mutra  for  a  Rajah,  who  governed  them  for  a  while; 
but  when  he  died,  the  people  disregarded  his  descendants,  and 
brought  another  Rajah  from  Jummoo.  The  name  of  the  first  Ra- 
jah was  Oognam,  and  of  the  second  Damooda;  after  these  reigned 
Rajahs  Jusivatee,  Lair  Kishen,  Kalkand,  Suntur,  Gooter,  Basram, 
Janek,  Jay  Narain,  Asnak,  Jakook,  Ashek,  Kashek,  Rashek,  and 
Anegan.  The  last  named  Rajah  built  the  town  of  Abapoor,  in  the 
district  of  Rage],  18  English  miles  from  Cashmeer. 

After  these  fifteen  Kings  (the  periods  of  whose  reign  were  not 
specified),  the  following  succeeded: 
Rajah  Kishen,  . 

Pagan,  .... 

Inderjeed  (his  son), 

Barawand, 

Barna  Yareed  (from  Malua), 

Sanjar  (his  son),     . 

Rajah  Sanjar  had  no  issue;  he  was  succeeded  by  Rajah  Pegimal, 
who  reigned  but  eight  years,  and  then  followed  Rajahs  Pijender, 
Raaj,  Micawahan,  Seibastin.  Rajah  Seibastin  had  two  sons,  Har- 
ran  and  Porunman;  the  first  ascended  the  throne,  and  the  second 
became  his  Vizier.  After  four  years,  Harran  was  succeeded  by 
his  brother's  son,  Perwarrin;  after  whom  reigned  Rajahs  Pexer- 
manat,  Palawat,  and  Sahadeo.  Sahadeo  sat  on  the  throne  for  19 
years,  and  was  the  last  of  the  Rajahs. 

Solkador  Khan  came  from  Toorkestaun  with  70,000  soldiers,  and 
laid  waste  Cashmeer;  Rajah  Sahedeo  fled  to  Kishtwaur,  and  Sol- 
kador Khan  remained  ruler  over  his  country.  Rajah  Rinjoo  Shah 
was  thus  converted  to  the  Mohammedan  religion.  He  said, 
"Whosoever  I  shall  first  meet  in  the  morning,  his  faith  I  will  em- 
brace." He  met  Bulbul  Shah  Bagdadee,  who  came  all  the  way 
from  Bagdad  to  Cashmeer  in  one  night.  Sultan  Shumsooddeen  of 
the  Children  of  Gour  Shah,  came  to  Cashmeer,  and  lived  as  a  Der- 
vish. The  following  Fakeers  contributed  to  promote  the  Moham- 
medan religion  in  this  country:  Shah  Neeamut  Ool]ah  Walee, 
Meer  Weese,  Syud  Sharfooddeen,  Sultan  Sahabooddeen  Poora, 
Shah  Emeer,  King;  Sultan  Alabooddeen,  King;  Sultan  Kootu- 
booddeen,  King.  In  the  time  of  the  latter  Monarch,  the  Fakeer 
Syud  Ali  Hamadani  arrived  at  Cashmeer;  he  converted  many  to 
Islam,  and  reformed  the  Mussulman  discipline.  After  Sultan 
Kootubooddeen,  reigned  Sultan  Secunder  Patshikan,  who  destroy- 
ed.the  idols  at  Cashmeer;  in  his  time  there  flourished  the  Fakeers 
Hazrat  Emeer,  Syud  Hyder,  and  Syud  Kamal.  Sultan  Secunder 
left  the  throne  to  his  son  Sultan  Ali;  who  after  a  reign  of  six  years 
and  nine  months,  was  succeeded  by  Zein  Alabaddeen,  and  went  to 
Mecca.     His  son,  Shah  Khan,  was  carried  bound  to  Samarcand  by 


Cashmeer.— 1832.  227 

Tamerlane;  after  the  death  of  this  Monarch,  he  remained  a  little 
longer  at  Samarcand,  where  he  learned  to  make  paper,  carpets  and 
saddles,  the  art  of  book-binding,  and  midwifery,  and  then  returned 
to  Cashmeer,  in  the  hope  of  being  able  to  secure  the  throne  at  his 
father's  death.  Sultan  Ali  returned  from  Mecca  as  a  Fakeer;  when 
he  came  to  Jummoo,  the  people  persuaded  him  to  put  aside  his 
Fakeer's  garment,  and  to  assume  the  royal  robe.  He  went  to  Bak- 
lee  near  Cashmeer;  Sultan  Zein  Alabaddeen  marched  against  him, 
defeated,  and  put  him  in  a  prison,  where  he  died.  Sultan  Zein 
Alabaddeen  established  a  library  at  Cashmeer,  and  greatly  con- 
tributed to  the  establishment  of  the  Mohammedan  religion;  there- 
fore he  was  styled  "Behaudur,"  Glorious  King.  He  conquered 
Great  and  Little  Tibet.  He  defeated  the  King  of  Kashgar,  and 
established  seven  villages:  Senakoot,  Senapoor,  Senadit,  Seena- 
gur,  Sena  Gadal,  Sena  Lang,  and  Sena  Baza.  He  was  succeeded 
by  his  son  Hyder,  in  the  year  880  of  the  Hegira.  Hassan  Shah, 
the  son  of  Hyder,  was  a  profligate  and  a  tyrant;  the  people  of  Be- 
loolpoor  rose  against  him,  and  went  over  to  Tartar  Khan  of  La- 
hore, who  came  to  Cashmeer,  and  burnt  the  mosques.  Shemsood- 
deen,  a  Fakeer  from  Persia,  introduced  the  tenets  of  the  Sheah  sect 
into  Cashmeer.  He  became  King,  and  was  succeeded  severally 
by  Ismael  Shah,  Ibrahim  Shah,  Futteh  Shah,  Ausuk  Shah,  and 
Dowlut  Jack.  The  latter  rose  from  the  degree  of  a  menial  servant 
to  be  King.  In  his  time,  an  earthquake  happened,  which  placed 
the  village  of  Husseinpoor  upon  the  site  of  Hassanpoor,  and  the 
village  of  Hassanpoor  upon  the  site  of  Husseinpoor.  Dowlut  Jack 
was  dispossessed  of  his  throne  by  Ghazi  Khan,  who  took  Tibet. 
Lastly,  in  the  time  of  Youssuf  Shah,  Acbar  Shah  took  possession 
of  the  country,  and  the  period  of  his  rule  is  referred  to  as  the  golden 
age  of  Cashmeer. 

In  the  year  of  the  Hegira  1078,  Arungzebe  Alumgeer  came  here 
from  Delhi,  and,  as  is  well  known,  lavished  great  treasures  in 
beautifying  the  valley.  During  his  reign  lived  the  celebrated  Fa- 
keer Khawajee  Kasim,  Haziz,  Sadek  Maysofe,  and  Mohammed 
Farookh.  In  later  years,  Cashmeer  fell  into  the  hands  of  Ahmed 
Shah,  who  founded  the  Doorranee  monarchy,  and  it  remained  with 
his  successors,  till  it  was  conquered  by  Runjeet  Singh. 

HISTORV  OF  SHEER  SINGH,  THE  PRINCE  GOVERNOR. 

The  history  of  this  Prince  is  interesting.  Lady  Maee  Sada- 
kor,  a  Sikh  lady,  the  wife  of  the  Governor  of  Batala,  gave  her 
daughter  to  the  great  Runjeet  Singh,  who  had  another  wife  named 
Nagein.  When  Kurruk  Singh  was  born  of  the  latter  Queen,  that 
jealous  and  cunning  lady,  Maee  Sadakor,  during  the  absence  of 
Runjeet  Singh,  took  a  child  of  another  family,  and  put  in  upon  the 
knees  of  her  daughter,  and  then  sent  word  to  the  Maharajah,  that 
his  wife  had  given  him  a  child.  Runjeet  Singh  said,  "It  is  very 
extraordinary  that  I  never  knew  she  was  pregnant;  well,  be  it  so, 
let  him  be  my  son  too."  And  this  child  is  Sheer  Singh,  the  ac- 
knowledged Prince  Royal,  and  Governor  of  Cashmeer. 


228  Cashmeer.— 1832. 

Dewan  Vesaka  Singh,  servant  to  Lady  Maee  Sadakor,  had  a 
quarrel  with  her;  and  whilst  there  was  enmity  between  them,  her 
daughter,  the  Queen,  died.  Dewan  Vesaka  Singh  took  the  boy 
before  Runjeet  Singh,  and  told  him,  that  his  mother-in-law  design- 
ed escaping  beyond  the  Sutledge  to  Sirdhana,  to  the  Indian  Princess 
Begum  Sumroo.  Runjeet  Singh  then  arrested  her,  and  she  lately 
died  in  prison.  Her  estates  and  possessions  were  given  to  Vesaka 
Singh,  who  is  now  with  Sheer  Singh  in  Cashmeer,  a  great  tyrant 
and  oppressor. 

Sheer  Singh  became  commander  of  the  troops  in  a  bloody  war, 
where  he  distinguished  himself  as  a  General,  and  gained  the  con- 
fidence and  favour  of  Runjeet  Singh.  When  the  Maharajah  dies, 
Sheer  Singh,  it  is  supposed,  will  be  assisted  by  the  French  General 
Allard  and  Monsieur  Ventura,  to  dispute  the  succession  with 
Runjeet's  real  son,  and  probably  much  blood  will  be  shed  in  the 
country. 

Shah  Neamut  Oollah,  a  Peer,  a  holy  man  of  Cashmeer,  is  said 
to  have  prophesied  100  years  ago,  that  100  years  after  him,  Cash- 
meer should  be  governed  by  an  infidel  King,  who  should  oppress 
the  followers  of  Islam.  The  Mussulmans  in  Runjeet  Singh's 
country  apply  this  prophecy  to  him,  for  he  is  very  severe  towards 
them,  not  allowing  them  to  eat  beef,  or  to  cry  the  call  to  prayers. 
"When  I  was  in  Cashmeer,  the  Dewan  Vesaka  Singh  put  five  Mo- 
hammedans to  death,  on  pretence  of  their  having  killed  a  cow;  but 
his  object  was  to  seize  their  property.  I  remember  at  Vuzeerabad, 
Signor  Avitabile  was  about  to  execute  a  Mohammedan  for  killing 
a  cow,  according  to  the  laws  of  the  kingdom;  I  begged  him  not  to 
do  it,  but  to  send  the  offender  to  Runjeet  Singh  with  a  recommen- 
dation for  mercy,  and  I  afterwards  heard  that  the  Maharajah  was 
contented  with  cutting  off  the  man's  nose.  Several  Persians  from 
Kaseroon,  Hamadan,  and  Tabreez  called  on  me;  I  proclaimed  to 
them  Jesus  Christ,  and  Him  crucified;  the  "man  of  sorrows  and 
acquainted  with  grief."  They  listened  for  two  hours.  Futteh 
Khan,  who  was  writh  Meer  Syud  Oollah  and  Mr.  Morecroft,  called 
on  me,  and  attended  to  my  preaching.  I  was  also  visited  by  Mo- 
hammed Shah  Nakhshbande,  the  Moorshed  of  the  people  of  Yar- 
kand,  and  considered  a  holy  man.  He  read  in  Persian  to  his  dis- 
ciples, Mullah  Mohammed  from  Sheher-e-Subz,  and  several  others, 
the  24th  and  25th  chapters  of  Matthew;  we  then  spoke  about  the 
necessity  of  being  born  again,  and  read  John  3d.  Blessed  Lord 
Jesus,  shed  the  light  of  thy  truth  upon  their  hearts,  and  be  thou 
present  in  the  power  of  thy  Holy  Spirit,  wherever  thy  sacred 
word  is  proclaimed  or  read! 

Mullah  Mohammed  from  Sheher-e-Subz  tells  me  that  the  Oos- 
beks  at  Kokan  are  of  the  tribe  of  Yoos  and  Min;  those  at  Samar- 
cand  of  the  tribe  of  Koptshak;  the  King  of  Sheher-e-Subz,  he  says, 
is  of  the  tribe  Kara  Saly:  and  others  in  the  neighbourhood,  of  the 
tribe  Ajik  Meile.  He  says  that  in  his  city  there  are  several  Mul- 
lahs who  argue  about  religion;  as,  the  Mufti  Mullah  Rejub,  Mul- 
lah Abdal  Raheem,  and  Mullah  Shereef.  According  to  his  account, 


Cashmeer.— 1832.  229 

there  are  five  celebrated  colleges  at  Samarcand:  Medressa  Khanem, 
M.  Tilla  Kaaree,  M.  Meer  Dad,  M.  Merza  Oolokh  Beyk  Koree 
Khan,  M.  Ak  Medressa.  He  confirms  the  statement  of  my  Yar- 
kand  acquaintances,  and  of  the  Sheher-e-Subz  people,  whom  I  met 
in  Cashmeer,  that  in  Khiva,  Sheher-e-Subz,  Kokan,  and  the  sur- 
rounding countries,  there  are  8000  Russian  slaves.  Hearing  these 
people  describe  the  state  of  Toorkestaun,  one  cannot  help  wishing 
that  Russia  might  take  possession  of  Northern,  and  England  of 
Eastern  Asia. 

Oct.  19. — I  held  a  conversation  with  the  Brahmin  Sheuram  of 
the  city  of  Cashmeer,  who  is  esteemed  a  very  learned  man.  Hither- 
to I  have  not  met  with  a  single  Brahmin  who  would  not  agree  in 
every  thing  I  told  him,  and  declare  it  to  be  also  written  in  the 
Shaster;  and  the  only  way  to  bring  them  to  an  argument  is  to  at- 
tack their  idolatry,  and  try  to  shew  them,  that  if  their  Veds  approve 
of  their  idolatry,  they  must  be  false  books,  and  not  divinely  in- 
spired. I  make  it  a  point,  as  often  as  practicable,  first  to  preach 
the  Gospel,  and  then  to  ask  for  information;  and  this  I  did  to-day 
with  the  venerable  old  Brahmin  Sheuram.  After  having  spoken 
to  him  about  the  death  of  Christ,  and  proclaimed  to  him  Jesus  my 
Saviour  as  the  Son  of  God,  I  asked  him,  "In  how  many  Gods  do 
you  believe?" 

Sheuram.  There  is  one  God;  but  he  has  many  names.  The 
whole  earth  stands  upon  the  serpent  Sheshnag;  she  has  1000  teeth 
and  2000  tongues;  with  every  tongue  she  pronounces  every  day  a 
new  name  of  God,  and  this  she  has  done  for  centuries  and  centu- 
ries, never  repeating  a  name  once  pronounced. 

Myself.  Tell  me  the  history  of  the  creation  according  to  your 
books. 

S.  First  all  was  water;  out  of  the  midst  of  it,  by  the  power  of 
God,  a  water  lily*  arose;  at  which,  when  it  was  grown  up,  the 
four  faces  of  Brahmah  appeared;  out  of  the  four  mouths  of  these 
faces,  four  Veds  (books)  proceeded:  Rek  Ved,  Jaajor  Ved,  Syaam 
Ved,  Atarban  Ved.  After  this,  Brahmah  prayed  100  years,  and 
then  he  saw  God.  He  enquired  of  God:  "Why  hast  thou  created 
me'?"  God  replied,  "I  create  things  by  the  power  of  the  Word  of 
God"  and  thus,  of  the  heart  of  Brahmah  were  born  four  sons: 
Zanak,  Zanandan,  Zanadan,  and  Zanad  Komar.  These  four  sons 
built  no  houses,  but  lived  in  the  woods;  they  are  still  alive,  but 
remain  always  like  children  of  five  years  of  age;  and  whoever  prays 
with  his  heart,f  is  capable  of  seeing  them.  Brahmah  ordered  these 
four  sons  to  marry;  but  they  declined.  Embarrassed  at  their  re- 
fusal, he  created  other  sons:  Mereze,  Atre,  Angra,  Polaste,  Polah, 

*  Simon  Ben  Yohay,  in  his  Caballistical  book,  entitled  Zohar,  or 
the  Candle,  makes  a  similar  allusion  to  a  water  lily.  It  would  be 
interesting  if  a  thorough  Sanscrit  scholar  would  compare  the  Zo- 
har (the  Caballistical  book  published  by  Rabbi  Simon  Ben  Yohay) 
with  the  Hindoo  Veds. 

t  One  thing  forcibly  strikes  me,  that  the  Hindoos  speak  more  of 
internal  devotion  than  I  ever  heard  Mohammedans. 
20 


230  Cashmeer,— 1832. 

Kradoo,  Pehiste,  Dakshe,  and  Narada;  but  none  of  their  forms  ap- 
peared. Then  the  body  of  Brahmah  divided  itself;  the  right  side 
became  man,  and  the  left  woman;  the  man  was  called  Shamboo, 
the  woman  Satropa;  and  of  these  two  came  the  whole  human  race. 
Brahmah  ordered  Dakshe  to  make  the  creation  appear.  Dakshe 
begat  10,000  sons.  These  were  commanded  by  Brahmah  to  devote 
their  time  to  the  worship  of  God.  They  went  to  Doorgah  and 
worshipped  10,000  years.  Narada  went  to  them  and  said,  "Make 
no  houses,  but  worship."  Dakshe  begat  other  5000  sons,  and 
sent  them  to  Doorgah,  where  they  devoted  their  time  to  the  wor- 
ship of  God.  Narada  went  to  them  and  said,  "Make  no  houses, 
but  worship."  Dakshe  thought  that  Narada  had  done  wrong,  and 
said  to  him,  "Go  into  the  world,  and  remain  in  every  place  not  be- 
yond one  hour."  Dakshe  begat  60  daughters;  27  of  them  he  mar- 
ried to  the  moon,  and  17  to  Kashif;  from  whom  the  whole  creation 
came;  Krishna  benefits  all,  and  appears  in  every  thing.  Sheet',  or 
Rooter,  created  of  the  forehead  of  Brahmah,  is  the  destroyer.  Con- 
cerning the  deluge,  the  Shaster  says,  that  the  pious  Rajah  SatPrit 
prayed,  and  God  appeared  to  him.  God  became  like  a  fish,  and 
inundated  all  the  world.  He  placed  the  Rajah  in  a  ship,  and  that 
fish,  which  had  horns,  saved  the  vessel  from  the  raging  of  the 
waters,  by  binding  it  on  his  horns. 

MOULAVIE  KHAIR  ADDEEN. 

Moulavie  Khair  Addeen,  writer  of  the  history  of  Cashmeer,  call- 
ed upon  me.  He  is  in  possession  of  the  book  written  against 
Christianity  by  the  unfortunate  Nathaniel  Sabat,  well  known  at 
Calcutta.  Moulavie  Khair  Addeen  read  to  the  Hindoos,  who  were 
then  with  me,  Matthew  v.  vi.  vii.  I  had  then  a  discussion  with 
him  about  the  divinity  of  our  Lord  Jesus  Christ,  which  lasted  four 
hours.  One  of  his  proofs  for  the  truth  of  the  Mohammedan  religion 
was,  that  all  the  Christian  Powers  are  subjects  of,  and  give  tribute 
to,  the  Sultan  of  Constantinople.  I  confuted  him  with  mentioning 
the  battle  of  Navarino.  Pundit  Rahan,  and  another  Brahmin  pre- 
sent, listened  with  great  attention. 

Shaum  Singh,  one  of  the  military  Fakeers,  called  Akalee,  was 
pointed  out  to  me  as  a  very  brave  soldier.  I  never  saw  such  a 
venerable  looking,  beautiful,  and  at  the  same  time  warrior-like  face 
in  my  life:  dressed  in  a  long  black  garment,  with  his  flowing  white 
beard,  light  piercing  eyes,  and  rosy  cheeks,  he  had  the  appearance 
of  a  supernatural  being. 

There  are  now  at  Cashmeer  21  places  inhabited  by  Mohamme- 
dan Fakeers,  to  whom  the  people  of  Toorkestaun  go  on  pilgri- 
mage. One  very  esteemed  place  is  that  of  Syud  Ahmud  Samaree, 
who  composed  the  book  called  "Tanaweer;"  and  another  that  of 
Syud  Mohammed  Khawaree,  who  wrote  the  books  "Shirrah-e-Sa- 
maree,"  and  "Khawar  Namah." 

Dewan  Vesaka  Singh,  the  Prince's  Minister,  called  upon  me, 
and  I  took  a  walk  with  him  through  the  city.  This  town  improves 
the  more  one  sees  of  it;  situated  as  it  is  in  a  large  valley,  and  sur- 


Cashmeer.— 1832.  231 

rounded  by  high  mountains.  It  is  not  very  wide,  but  it  is  situated 
in  a  broad  plain,  through  which  a  beautiful  park  extends,  called 
Meisoome.  There  are  28  mosques  of  some  note,  the  principal 
ones  of  which  are,  the  Juma  Musjid,  and  the  Musjid-e-Sung;  and 
there  are  14  Dhurmsals  or  Hindoo  temples,  the  chief  of  which 
are,  Dar  Matang  and  Shahabad.  Afterwards  I  called  again  on  the 
Prince  Governor,  who  had  his  room  illuminated.  Mookhtarjoo, 
the  horse-keeper  of  Mohammed  Shah  Nakhshbande,  called  on 
me;  and  again,  Moulavie  Khair  Addeen.  They  observed,  that 
since  Cashmeer  had  existed,  no  Frank  had  come  there  for  the  pur- 
pose of  talking  about  Jesus;  and  that  they  were  convinced  my 
coming  was  a  sign  that  the  Christians  would  soon  govern  the 
whole  world.  The  last  belief,  they  said,  was  warranted  by  the 
Huddees. 

The  following  is  the  information  I  got  from  Mohammed  Shah 
Nakhsbande,  and  Moulavie  Khair  Addeen. 

To  the  province  of  Cashmeer  belong  36  districts,  and  5270  vil- 
lages. The  names  of  the  districts  are,  Sirree  Nugger,  Woollar, 
Yetshee,  Nagam,  Wehoo,  Adween,  Anderkood,  Berooe,  Brenk, 
Baukel,  Behak,  Batoo,  Battan,  Barraspoor,  Deelagam,  Deewesar, 
Dejen  Paree,  Densoo,  Gahowiparee,  Seinapoor,  Seinageer,  Saye- 
rol  Mawajee,  Sabza  Samman,  Shokroo,  Shawre,  Martand,  Islama- 
bad, Shahabad,  Goodahar,  Dejnow  Kahawaree,  Krooken,  Kohee 
Hamoon,  Kamray,  Mohummudabad,  Mah  Jahamoon-Laal.  The 
Prince  Governor  told  me  that  the  country  of  Cashmeer  may  con- 
tain a  population  of  600,000  souls. 

I  sailed  with  His  Royal  Highness  in  his  boat,  upon  the  beauti- 
ful lake  called  Dall,  where  we  had  much  conversation.  We  went 
to  see  his  country-house,  called  Char-Chenar;  and  the  gardens 
called  Baugh  Neshar,  Jellalabad,  and  Neseem;  and  to  the  moun- 
tain Tukht-e-Suleiman,  or,  as  the  Hindoos  call  it,  Shaukhrajahraj; 
a  Hindoo  temple  dedicated  to  Sheef,  is  on  this  mountain;  and  here 
several  Jews  lie  buried. 

The  Prince  told  me,  that  he  intended  to  attack  Little  Thibet  and 
Ladak  next  summer.  The  revenues  of  Little  Thibet,  he  said, 
amounted  to  not  more  than  30,000  rupees  per  annum;  those  of 
Great  Thibet  to  600,000;  but  he  declared  that  he  did  not  wish  to 
take  these  countries  on  account  of  their  revenue,  but  for  the  name 
and  the  fame  of  the  conquest.  "For,  (said  he,)  in  time  of  war, 
the  soldiers  name  becomes  illustrious."  He  assured  me,  that  he 
wished  to  open  the  road  to  Thibet  and  China  for  the  English;  he 
wants  to  establish  Dawks  (posts)  in  his  country,  on  the  English 
plan,  and  is  most  anxious  to  see  Calcutta. 

WITCHCRAFT. 

In  the  course  of  conversation,  His  Royal  Highness  asked  me, 
what  punishment  would  be  inflicted  upon  a  person  who  should  try 
to  kill  the  King  by  sorcery;  as,  according  to  the  Shaster,  a  witch 
is  to  be  exiled,  after  her  hands  and  tongue  have  been  cut  off;  and 
the  wife  and  children  of  a  wizard,  moreover,  become  slaves  to  the 


232  Cashmeer.— 1832. 

King.  I  answered  that  there  are  laws  in  the  Bible  against  witches- 
but  not  in  the  present  laws  of  Britain;  upon  which  the  Prince  ob 
served,  that  according  to  the  Bible  itself,  witchcraft  must  exist; 
and  he  then  desired  me  to  send  him  the  Gospel,  and  a  book  con- 
taining the  laws  of  England. 

Sheer  Singh  wanted  to  send  for  a  witch,  to  give  me  a  proof  of 
her  abilities;  but  I  declined,  as  I  thought  it  was  against  the  dictates 
of  the  word  of  God;  though  I  firmly  believe,  that  there  are  witches; 
for  the  Bible  assures  us  that  they  did  exist,  and  I  no  where  find  in 
it,  that  they  have  ceased  to  be.  Without  doubt  a  great  deal  of 
superstition  has  gone  abroad  about  sorcery;  and  many  foolish 
things  have  been  done  on  account  of  it:  for  instance,  the  witches 
in  the  mountains  of  Cashmeer  are  very  celebrated  for  their  skill  in 
sucking  out  the  blood  of  men,  till  they  die;  when  they  are  dis- 
covered, they  are  burnt;  and  in  the  Himmalayah  mountains,  when 
a  woman  is  suspected  of  witchcraft,  it  is  usual  to  throw  her  into 
a  deep  pool,  with  a  heavy  weight  sufficient  to  sink  her;  and  if  she 
does  not  sink,  she  is  declared  to  be  a  witch;  but  it  is  not  necessary 
therefore  to  disbelieve  the  existence  of  witchcraft  altogether:  in 
this  conceited  age,  alas!  people  are  too  much  imbued  with  the  ne- 
gative system,  and  while  they  deny  one  thing,  they  build  up 
another  on  some  flimsy  theory  of  their  own;  what  they  say  of  sor- 
cery, many  say  of  miracles,  that  the  time  of  these  things  is  gone 
by;  but  where  do  they  find  this  in  Scripture"?  It  all  rises  from 
pride  and  want  of  faith;  "the  age,"  they  say,  "the  age  is  so  en- 
lightened, and  philosophy  is  making-  such  rapid  advances."  But 
after  all  this  boasting,  where  are  the  great  men  of  the  age?  Has 
it  produced  a  Newton,  or  a  Bacon,  a  Christianus  Wolff,  or  a  Leib- 
nitz? No;  but  many  professors,  whose  systems  have  been  built 
up  one  day  and  destroyed  the  next;  men  have  not  faith,  because 
they  will  not  search  the  Scriptures! 

The  Prince,  Sheer  Singh,  was  always  very  kind  to  me,  and  he 
gave  me  presents,  which  enabled  me  to  send  back  to  my  benefactor 
the  £125  which  was  most  kindly  contributed  to  the  expense  of  my 
mission.  These  presents  consisted  of  14  pieces  of  shawls,  Thibet 
silk,  three  horses,  and  1800  Cashmeer  rupees,  equal  to  £100. 

His  Royal  Highness  introduced  me  to  the  people  of  Little  Thi- 
bet, who  came  to  give  testimony  of  their  submission.  Little  Thi- 
bet is  10  days  journe}^,  or  100  miles  distant  from  Cashmeer.  They 
have  a  King,  named  Ahmud  Shah,  called  likewise  Secunder,  and 
said  to  be  a  descendant  of  Alexander  the  Great.  It  was  much  my 
wish  to  have  gone  there,  but  the  snow  prevented  me,  and  obliged 
me  to  return  to  India.  However,  I  procured  some  useful  informa- 
tion about  Thibet,  which  I  will  now  detail. 

INFORMATION  ABOUT  THIBET. 

Oct.  20. — His  Royal  Highness,  Sheer  Singh,  sent  to  me  Tpshe 
Lambo,  who  had  come  as  Ambassador  to  him  from  the  Rajah  of 
Ladak,  and  who  is  a  native  of  the  village  of  Henescot,  four  days 
journey  from  Leh,  the  capital  of  Ladak. 


Cashmeer.— 1832.  233 

Toshe  Larnbo  is  himself  of  the  Thibetian  religion;  he  was 
dressed  in  a  coloured  linen  coat,  with  a  black  tailed  cap  upon  his 
head,  like  the  Maronites  and  Druses  in  Mount  Lebanon.  About 
Lassa,  I  received  my  information  from  Emeer  Shah  of  Cashmeer, 
a  most  respectable  gentleman,  who  resided  26  years  at  Lassa. 
Hon  Panma  Tshones,  who,  it  is  said,  could  fly  in  the  air,  and 
Mani,  were  the  establishers  of  the  religion  of  Thibet.  "Gandyur" 
is  the  name  of  the  book  written  by  Hon  Panma  Tshones. 

Gonjo,  Tsho  Gonjo,  and  Lama  Gonjo,  are  three  names  given 
by  the  Thibetians  to  the  one  God. 

They  call  Paradise,  Dowa  Jenes,  and  Hell,  Sinkoon.  It  is  in 
God's  hands  to  drag  the  wicked  out  of  Hell  whenever  he  pleases. 

Tonde  is  the  Thibetian  word  for  the  Devil. 

The  people  of  Lassa  perform  pilgrimage  to  Yeba,  11  English 
miles  from  the  capital,  where  they  have  an  image  of  Abraham, 
called  Loban. 

The  profession  of  a  belief  in  one  God,  made  by  Abraham,  is 
mentioned  in  holy  writ  without  much  comment,  as  other  matters 
of  importance  generally  are;  but  it  must  have  been  well  known  all 
over  the  East;  for  all  the  different  religious  sects  in  Asia  are  full  of 
accounts  regarding  Abraham.  The  Mohammedans,  Parsees,  Sa- 
beans  and  Thibetians,  all  claim  acquaintance  with  the  great  Patri- 
arch. 

Another  place  of  pilgrimage  is  Semya,  where  they  have  an  idol 
of  precious  stones,  called  Lah;  and  a  third,  is  Tshadeyn  or  Mane 
Jarnelin,  erected  by  a  Tshomoo  or  Thibetian  nun.  Their  hermits 
are  called  Tobbe. 

The  Thibetians  do  not  perform  ablutions,  as  the  Hindoos  do. 
They  have  two  kinds  of  sacrifice,  Gunjol  Pice,  "give  to  God;"  and 
Gunjol  Puraee,  "I  have  offered  it  to  God."  They  sacrifice  cows 
and  sheep.  Before  they  drink  anything,  they  sprinkle  some  drops 
upwards  to  heaven  and  exclaim,  "Pue." 

In  the  Thibetian  temple  of  Lassa,  called  Sera,  is  a  large  iron 
nail  or  pin,  called  Porba,  of  which  the  people  of  Thibet  relate,  that 
it  was  a  nail  of  one  of  the  tents  of  Alexander  the  Great.  To  this 
they  perform  every  year  their  devotions;  the  Lama  first  puts  it  on 
his  head,  and  then  the  rest. 

Toshe  Lambo  tells  me,  that  when  a  man  dies,  he  rises  again  in 
that  place  where  the  Grand  Lama  decides  that  he  should  rise. 

The  seat  of  the  Grand  Lama  is  at  Lassa;  Gewa  is  one  of  his 
names,  which  signifies  "regenerated." 

The  Lamas  understand  witchcraft.  In  time  of  war  they  are  sol- 
diers. The  Grand  Lama  appears  once  every  year,  sitting  upon  a 
throne  upon  the  top  of  his  palace,  called  Bootela,  which  is  thirteen 
stairs  high,  built  of  stone.  They  have  a  kind  of  beads  in  their 
hands,  and  exclaim,  "Mane-Peme-Horo.  In  the  first  month  of  the 
year,  which  they  call  Tangboo,  they  have  a  feast  called  Losar,  i. 
e.  New  year's  day.  In  the  second  month,  Dawa  Neepa,  they  ob- 
serve a  fast,  which  lasts  15  days;  during  which  time  they  go  to  the 
temple  called  Tshogan;  one  of  the  Lamas  delivers  a  sermon  stand- 
20* 


234 


Cashmeer.— 1832. 


ing,  while  the  auditors  sit  with  their  heads  bowed  to  the  ground, 
observing  a  solemn  silence. 

NAMES  OF  THE  THIBETIAN  MONTHS. 

Dawa  Tangboo,  D.  Neepa,  D.  Sompa,  D.  Sheepa,  D.  Napa,  D. 
Dokpa,  D.  Nonpa,  D.  Ghepa,  D.  Goopa,  D.  Jooba,D.  Jokjoba,D. 
Jooneba. 

VOCABULARY  OF  SOME  THIBETIAN  WORDS. 


English. 

Thibetian. 

English. 

Thibetian. 

God 

Gontshokh. 

Ear 

Amtsho. 

Prayer 

Jakhpol. 

Tongue 

Tshee. 

Earth 

Sakyet. 

Mouth 

Ka. 

Day  of  judg- 
ment 

>  Kebo  Logha. 

Nose 
Lips 

Naoroo. 
Tshodo. 

Judge 

Tajeer. 

Tooth 

Tzo. 

Sun 

Neema. 

Beard 

Are. 

Moon 

Dawa. 

Hand 

Laghpa. 

Stars 

Gazm. 

Foot 

Gangapa. 

Angel 

Lah. 

Knee 

Bemoo. 

Idol 

Lah. 

Fire 

Meh. 

Temple 

Laghan. 

Water 

Tsho. 

Friend 

Tonjee. 

Wine 

Tshauk. 

Enemy 

Dda. 

Sleep 

Nee. 

Sickness 

Tobbo. 

To  eat 

Szoa. 

Health 

Kebbo. 

To  drink 

Szeyd. 

Physician 

Amjee. 

King 

")Kebo 

5  Tshena  Kebo 

Head 

Go. 

of  China 

Hair 

Ddo. 

Garden 

Linga. 

E3'e 

Mee. 

Bird 

Tshapoo. 

Nightingale 

Tshomo. 

War 

Mah. 

Rose 

Meddo. 

General 

Bombo. 

European 

Pelee. 

NAMES  OF  COUNT 

RIES  AND  PEOP 

LE. 

Cashmeer 

Kajoor. 

Nepaul 

Payoo. 

Hindoostaun 

Gakhar. 

Calm  lies 

Sokhboo. 

China 

Pejeen. 

The  English 

Pelee. 

Mecca  and 
Medinah 

^Dorjedy. 

The  Russians 

Oroos. 

NUMBERS  IN  THE  CALMUC  LANGUAGE. 

1  Negorj  2  Hagor,  3  Khorba,  4  Dorbon,  5  Tabon,  6  Sorkha,  7 
Dolo,  8  Namoo,  9  Yozuen,  10  Arbon,  11  Arbon  Negor,  &c.  20 
Haron,  30  Khotshen,  40  Dqjon,  50  Taben,  60  Tsheren,  70  Dolon, 
80  Nayon,  90  Yeren,  100  Tsho. 


CHINESE    NUMBERS. 

1  Ee,  2  Oer,  3  Szan,  4  Szo,  5  Oo,  6  Lee,  7  Tshoo,  8  Baa,  9 
Tshoo,  10  She,  20  Oersh,  30  Szansh,  40  Szosh,  100  Yebay,  1000 
Yetshan. 


Caskmeer.—IB32.  235 

MEDITATIONS. 

Amongst  all  the  researches  and  preachings,  one  cannot  help  ex- 
claiming, "Oh!  Lord  Jesus!  why  is  my  heart  so  dry1?  Is  the  spirit 
of  the  Lord  departed  from  me?  certainly  not!  thou  wilt  never  de- 
part from  me!" 

INFORMATION  ABOUT  THE  THIBETIANS,  CONTINUED. 

At  the  time  of  a  drought,  the  Thibetians  give  alms  to  the  poor, 
and  exclaim,  "Send  rain  over  the  kingdom  of  Hindoostaun  and 
China!" 

Emeer  Shah  informed  me,  that  the  people  of  Lassa  do  not  hury 
their  dead.  The  great  are  hurnt,  and  the  poor  are  given  as  food  to 
the  wild  beasts. 

I  asked  Toshe  Lambo  what  punishment  they  inflict  upon  an 
adulterer.  He  replied,  "If  he  is  discovered,  the  husband  takes  a 
stick  and  gives  him  a  sound  beating;  the  wife  is  not  punished." 

The  females  of  Ladak  in  great  Thibet  wear  some  precious  stones 
upon  their  shoulders;  those  of  Lassa  drink  a  kind  of  spirits,  called 
jang,  and  wear  golden  ear-rings,  and  chains  around  their  necks. 

These  Thibetians  must  live  in  a  most  degraded  state;  for  they 
themselves  mention  as  a  matter  of  course,  that  polyandry,  polygamy, 
and  incest  is  practised  among  them.  Two  brothers  have  one  wife; 
a  man  will  marry  a  woman  and  her  daughter  also.  The  Thibetians 
sell  their  children:  a  daughter  for  two  dollars. 

The  Lamas  never  marry,  neither  do  the  nuns  (Tshomo;)  and  if 
either  are  convicted  of  having  intercourse  with  the  other  sex,  their 
punishment  is  death. 

A  long  time  ago,  one  of  the  Rajahs  had  two  wives  who  continu- 
ally quarrelled.  After  their  death,  he  made  a  vow  never  to  marry 
again;  many  followed  his  example.  One  of  the  wives  of  that 
Rajah  was  the  daughter  of  the  Emperor  of  China,  who  brought  as 
a  dower,  a  large  idol,  called  Tsho  Roomajee,  made  of  gold,  its  belly 
filled  with  precious  stones,  and  upon  its  head  an  Arabic  Koran, 
which  is  still  preserved. 

The  people  of  Thibet  have  two  books,  Room  and  Gundyer,  which 
are  mere  translations  of  the  Hindoo  Veds.  They  understand  the 
art  of  printing,  for  they  have  presses,  and  every  public  order  is 
printed.  Two  newspapers  are  published  at  Lassa,  one  called  Pe- 
jejee,  for  the  Emperor  of  China,  and  another  called  Yarkhujee,  for 
the  people. 

The  Emperor  of  China  is  there  called  by  the  Chinese  DaJchon, 
and  by  the  Thibetians,  Tshena  or  Jenaa  Kebo. 

The  Commander  in  chief  of  the  army  is  called  Depoon. 

The  Thibetians  have  no  beards. 

Leh  is  the  capital  of  the  province  of  Ladak  in  Great  Thibet.  It 
contains  about  2000  inhabitants,  Thibetians  and  Cashmeerians.  In 
the  Thibetian  language,  the  Cashmeerians  are  called  Kaje,  the  fol- 
lowers of  Ali  Batte. 

There  is  one  vast  plain  from  Ladak  to  Lassa.  From  Leh  one 
goes  to  Gerdokh,  where  there  are  soldiers  in  tents,  placed  there  by 
order  of  the  Grand  Lama,  to  prevent  any  foreigners  from  passing. 


236  Cashmeer.— 1832. 

1  The  soldiers  are  called  Maamee,  their  chief  is  called  Gherboom. 
Lassa  is  the  seat  of  the  Grand  Lama.  The  other  authorities  there 
are: 

The  Rajah,  or  Gelzab;  Vuzeer,  in  Thibetian  Shebee,  in  Chinese, 
Galoon;  Registrar,  Zeboon,-  Judge,  Sherban,-  Police  master,  Me- 
poon,  or  Shoy  Deba,-  Advocate,  Donyer;  Porter,  Gonyer. 

The  people  at  Lassa  call  their  temples  Zogan.  The  great  tem- 
ple there  is  called  Labran  or  Gonpa. 

STREETS  OF  LASSA. 

1.  Galkhan,  where  there  is  a  Chinese  Temple,  called  by  the 
Thibetians  Lakhan.  2.  Loogaan,  the  Downing  street  of  Lassa, 
for  it  is  the  attraction  of  all  the  Nobles.  3.  Naane  Sher,  at  the 
East.  4.  Jemeshah,  where  a  remarkable  well  is.  5.  Doore.  6. 
Labran  Ningba,  i.  e.  old  Temple.  7.  Sheetee.  8.  Moroo,  the 
place  of  a  Ghelab  prince.  9.  Tengheling.  10.  Zenoling.  11. 
Shotoling.  12.  Shoa.  13.  Loogan.  14.  Temoo.  15.  Lakhan. 
16.  Torn,  which  is  the  market  place.     17.  Shata. 

The  caravans  from  China  alight  in  the  quarter  called  Bomashcr, 
outside  the  town. 

DENOMINATIONS  OF  THE  PEOPLE  AT  LASSA. 

Buddee  or  Thibetians,  Khetaj  or  Chinese,  Kelmak  or  Calmuks, 
Kashmeree  or  Kajee,  by  the  Chinese  they  are  called  Juntoo. 
Gongbo,  Kamba,  Newar,  or  people  of  Nepaul.  There  are  two  kinds 
of  people  at  Nepaul:  Newar  and  Gorka.  Gamoroo  or  soldiers,  Sa- 
boo  or  soldiers,  Yoonan  or  Yoonanee,  believed  to  be  Greeks.  Judg- 
ing from  the  name,  they  must  be  descendants  of  the  army  of  Alex- 
der  the  Great:  but  as  they  have  no  idols,  I  believe  them  to  be  Jews: 
Emeer  Shah  also  believes  them  to  be  such.  They  are  of  a  white 
colour,  and  are  great  physicians  and  merchants.  They  live  espe- 
cially at  Darjando  in  China,  whence  the  tea  is  brought.  Lassa 
abounds  in  corn. 

In  the  territory  of  Lassa  is  a  place  called  Jantanzirga,  i.  e.  field 
of  gold  mines,  where  a  great  deal  of  gold  is  to  be  found. 

At  Dopka,  15  days  journey  from  Lassa,  and  three  days  from 
Rankpoor,  jewels  are  found  upon  a  mountain. 

Seventy  years  ago,  the  two  Rajahs,  Ale  Dow  and  Meewan,  made 
war  with  China.  Ale  Dow  killed  100,000  Chinese  soldiers,  and 
built  upon  their  skulls  a  house,  called  Gomboo  Gah.  The  Rajahs 
were  at  last  defeated,  and  Thibet  subdued. 

SACRIFICES  AMONG  THE  HINDOOS. 

The  Hindoos  have  animal  sacrifices,  which  they  offer  to  Dewee. 
Ram  is  pleased  with  the  offering  of  a  rose.  Sooret  Singh  tells  me, 
that  whosoever  worships  Dewee  from  the  heart,  obtains  his  heart's 
desire. 

KUNCHUNEE,  OP.  THE  BEAUTIFUL  GIRL  IN  THE  VALLEY. 

There  are  throughout  Hindoostaun  dancing  women  or  prosti- 
tutes, called  Kunchunee;  most  of  them  are  girls  sold  by  their  cruel 


Cashmeer.— 1832.  237 

parents  to  a  class  of  persons,  who  educate  them  for  this  dreadful 
trade,  dress  them  well,  and  carry  them  about  to  amuse  strangers, 
by  dancing  and  singing.  One  of  these  unfortunate  creatures  came 
to  the  camp  where  I  was  seated  with  Hindoos  and  Mussulmans, 
and  offered  to  entertain  us  by  dancing.  She  was  wonderfully 
beautiful; 

'She  was  not  in  the  valley  born, 
Nobody  knew  from  whence  she  came.' 

I  desired  the  Hindoos  to  tell  her  how  much  I  disapproved  of  her 
manner  of  life,  and  to  acquaint  her  that  I  was  a  follower  of  Jesus 
Christ,  who  tells  us,  that  people  like  her  must  go  to  hell,  if  they 
do  not  repent. 

Dancing  Girl.  What  shall  I  do?  I  must  live. 

Myself.  Why  do  you  not  world 

1).  G.  I  have  not  learnt  to  work. 

M.  You  can  easily  learn,  go  to  some  service. 

D.  G.  I  will  go  with  you. 

M.  I  would  lose  my  reputation. 

D.  G.  Tell  me  what  I  must  do,  I  shall  follow  your  counsel. 

M.  Pray  to  God,  and  he  will  enlighten  and  assist  you. 

D.  G,  How  shall  I  pray]  nobody  ever  taught  me  to  pray.  I  was 
sold  by  my  father  and  mother,  and  brought  up  for  this  sort  of  life. 
I  am  now  purchased  by  Surdars,  and  all  kinds  of  people,  like  a  bit 
of  bread.     Nobody  taught  me  to  pray  to  God. 

M.  Pray  to  God  as  a  child  speaks  to  its  father;  for  God  is  our 
father.  Pray,  "Our  Father,  which  art  in  heaven,  hallowed  be  thy 
name.  Thy  will  be  done  on  earth,  as  it  is  done  in  heaven.  Give 
us  this  day  our  daily  bread,  and  forgive  us  our  trespasses,  &c. 

Poor  girl!  she  expressed  sorrow,  and  promised  to  follow  my 
counsel.  I  relieved  her  with  money,  she  wept  and  went  away;  her 
beauty  was  of  a  very  superior  order.  She  was  not  in  the  valley 
born,  nobody  knew  from  whence  she  came! 

CONVERSATION  WITH  TWO  FAKEERS. 

Two  Fakeers  came  to  beg  charity:  one  was  naked,  and  the 
other  had  dust  on  his  face. 

Myself.  (To  the  first.)  What  is  your  occupation'? 

Fakeer.  The  service  of  God. 

M.  How  do  you  serve  God] 

F.  By  walking  and  dancing  about  like  a  fool,  the  whole  day  and 
the  whole  night;  (and  saying  this,  he  began  to  dance  about,  ex- 
claiming continually,  "Oh  God!  nothing  but  thou;  Oh  God!  no- 
thing but  thou.") 

M.  (To  the  second.)  Why  have  you  dust  on  your  face1? 

F.  I  am  a  Moored  of  Imam  Jaafar  Sadek,  buried  at  Medinah. 
Man  is  of  dust,  and  therefore  he  must  have  dust  on  his  face. 

I  proclaimed  to  them  Jesus  Christ,  the  man  of  sorrows,  the  man 
who  died  upon  Calvary;  and  shewed  them  the  unreasonableness 
of  their  present  pursuits.    The  one  washed  the  dust  off  his  face 


238  Cashmeer.— -183-2. 

with  spittle,  and  the  other  ceased  to  dance,  and  exclaimed,  "We 
have  been  convinced."  It  is  striking,  that  as  well  in  Persia,  as  in 
Hindoostaun,  the  Fakeers  and  Dervishes  look  with  contempt  upon 
every  written  word  of  God,  and  every  outward  ceremony  of  religion, 
and  believe  themselves  to  have  obtained  such  a  degree  of  perfection, 
that  all  these  things,  necessary  for  the  generality  of  people,  are  not 
necessary  for  them.  I  think  this  is  a  great  proof  that  all  men  de- 
scended from  one  common  father,  Adam;  that  the  human  mind, 
and  human  thoughts,  are  the  same  in  England,  as  among  the  Fa- 
keers and  learned  men  in  Persia;  though  in  different  forms  and 
shapes:  in  the  one  they  are  more  refined  and  more  clear  than  in  the 
other.  The  system  of  Jacob  Boehme,  of  Swedenborg,  of  Leibnitz, 
Emanuel  Kant,  Schelling,  and  Fichte,  may  be  traced,  and  surely 
discovered  in  Persia,  and  among  the  Fakeers  in  the  Himmalayan 
mountains;  the  law  of  celibacy,  and  in  a  great  degree,  the  spirit  of 
Roman  Catholics,  are  both  to  be  found  among  the  Lamas  at  Ladak; 
and  many  a  Catharine  of  Siena,  and  many  a  nun  like  Theresa  of 
Cordova,  may  be  found  in  the  female  convents  of  the  Tshomo  or 
Ane  (Nuns)  of  Ladak  and  Lassa. 

Thus  it  is  with  the  relationship  of  human  errors,  and  thus  it  is 
with  the  light  of  truth.  The  Spirit  of  God,  I  am  convinced,  now 
guides  a  Mohammed  Shah  Nakhshbande  in  the  city  of  Cashmeer, 
and  a  Joseph  of  Talkhtoon  in  the  desert  of  Mowr,  in  the  same  way 
as  it  did  Cornelius  and  Job  of  old;  for  though  the  truth  is  incontro- 
vertible, that  there  is  only  one  name  given  by  which  men  can  be 
saved,  the  name  of  Jesus  Christ,  God  blessed  for  ever,  I  am  con- 
vinced, that  He  brings  many  to  himself,  in  a  way  that  we  know 
not;  concerning  which  St.  Augustin  says  beautifully:  "Multae  oves 
foris,  multi  lupi  intus."  "Many  sheep  without,  many  wolves 
within."  And  Thomas  Aquinas  boldly  says,  that  God  sends  to 
many  a  man  in  the  wilderness  an  angel  from  heaven  to  enlighten 
him.  Thou  silent  sufferer,  Job,  though  not  a  son  of  Abraham, 
thou  knewest  that  thy  Redeemer  lived,  and  that  thou  wast  to  see 
him  in  the  flesh;  and  I  hope  to  see  thee,  oh  Pius  VII.  in  heaven. 
Venerable  old  man!  how  often  was  I  edified  and  inflamed  by  thy 
unaffected  and  heart-penetrating  devotion!  What  a  beautiful  day 
shall  this  be,  when  Pius  VII.  and  Luther,  Count  Stolberg  and 
Huss,  Ganganelli  and  Melanchton,  Francis  Xavier  and  Henry 
Martyn,  leading  each  the  flock  which  they  have  fed  with  the  bread 
of  life,  and  shining  like  the  brightness  of  the  firmament,  shall  em- 
brace each  other  before  Jesus  the  Lord  and  Saviour  of  all,  sit  down 
at  his  table,  and  enter  into  his  eternal  rest.  Thou,  O  Lord  Jesus, 
alone  readest  the  heart.  Thou  only  softenest  it  with  the  dew  of 
holiness.  Thou,  Shepherd  of  the  Israelite  and  the  Gentile,  alone 
knowest  thy  own  sheep;  shed  light  upon  the  paths  of  all  those  who 
wander  in  darkness,  and  gather  quickly  all  nations  into  thy  fold. 

THE  KHALEEFA  IN  THE  CASHMEER  MOUNTAINS. 

As  well  the  Hindoos  as  Mohammedans,  talk  much  of  the  bravery 
of  an  Indian  Mussulman,  named  Syud  Ahmud,  who  incited  many 


Caskmeer.— 1832.  239 

of  his  sect  to  take  up  arms  against  Runjeet  Singh,  and  three  times 
defeated  the  Maharajah's  army,  sent  against  him.  He  was  the 
son  of  a  Soonee  Dervish  of  some  celebrity,  named  Shah  Loll,  of 
the  town  of  Roy  Barelley,  in  the  province  of  Oude,  and  was  for 
some  time  the  Moored  of  a  famed  devotes  of  the  city  of  Delhi, 
named  Moulvee  Shah  Abdool  Azeez,  who  liked  him  so  much,  that 
he  nominated  him  his  Khaleefa,  or  Successor.  However,  he  did 
not  remain  here,  but  set  himself  up  for  a  zealous  reformer  of  Mo- 
hammedanism, and  travelled  over  India,  preaching  a  doctrine  some- 
thing like  that  of  the  famed  Abdool  Wahab.  Having  gained  a 
great  many  converts,  and  established  Naibs  or  deputies  at  most  of 
the  principal  places,  he  performed  the  pilgrimage  to  Mecca;  and, 
on  his  return,  followed  by  some  hundreds  of  his  devoted  country- 
men, travelled  up  to  Peshawr,  where  he  exhorted  the  Affghauns 
to  rise  and  destroy  the  government  of  the  infidel  Runjeet  Singh. 
At  first  he  was  received  with  great  enthusiasm:  the  Baruchzye 
Sirdars  of  Peshawr  became  his  Moreeds,  and  he  assumed  the  title 
of  Ameer-ool  Moomeneen,  Commander  of  the  Faithfal.  But  it  is 
said,  that  after  a  while,  the  Sirdars  saw  that  he  was  more  ambi- 
tious than  religious,  and  becoming  jealous,  caused  many  to  fall 
away  from  him;  at  last,  he  was  defeated  in  battle  by  Sheer  Singh, 
and  five  hundred  of  his  followers,  who  refused  to  surrender,  were 
cut  in  pieces. 

DEPARTURE  FROM  CASHMEER. 

Oct.  21. — I  left  Cashmeer,  in  company  with  Emeer  Shah  of 
Lassa,  and  the  three  Yarkand  Mullahs,  recommended  to  me  by 
Mohummud  Shah  Nakhshbande. 

We  arrived  this  day  at  Ramoon,  after  a  journey  of  19  miles,  and 
the  next  day  travelled  on  nine  miles  to  Shopeyan. 

Oct.  23. — Went  seven  and  a  half  miles  to  Doptshee.  We  were 
accompanied  by  a  good  man}''  shawl-makers,  fugitives  from  Cash- 
meer. The  poor  people  went  out  to  escape  the  oppression  they 
suffered  under  the  government  of  Runjeet  Singh.  It  was  heart 
breaking  to  see  some  of  the  poor  women,  deprived  of  nearly  every 
thing,  walking  sorrowfully  away  from  their  homes,  and  carrying 
their  children  on  their  heads.  These  people  made  me  acquainted 
with  the  sufferings  that  had  befallen  them.  They  told  me,  that 
they  inherited  the  beauty  of  angels,  but  that  beauty  had  withered 
away  since  the  government  of  the  Sikhs. 

CURIOUS  MARRIAGE  OF  RUNJEET  SINGH. 

A  few  weeks  ago,  His  Majesty  Runjeet  Singh  regularly  married 
a  common  courtezan,  and  announced  his  alliance  with  all  solemnity 
to  all  the  Rajahs  of  the  country.  He  has  conferred  upon  her  the 
title  of  Begum  (Princess),  and  magnificent  presents  have  been  sent 
from  the  Rajahs  on  this  occasion.  He  has  dismissed  all  his  other 
wives,  and  is  devoted  to  her;  and  when  the  servants  of  the  mighty 
Rajah,  Lena  Singh,  tried  to  force  the  servants  of  the  new  Queen 
to  desist  from  bringing  their  effects  over  the  river  Jelum  in  a  boat, 


240  Cashmeer.— 1832. 

before  the  effects  of  Lena  Singh  had  passed,  Runjeet  Singh  ordered 
two  battalions  of  his  soldiers  to  march  against  the  men  of  Lena 
Singh,  and  twelve  persons  were  killed  on  that  occasion. 

The  Cashmeer  fugitives  told  me,  that  in  the  time  of  the  Hindoo 
Governor,  Kriss  Bararam,  an  earthquake  happened  at  Cashmeer, 
which  continued  two  years,  and  destroyed  half  the  city;  after  this, 
the  cholera  morbus  killed  70,000  persons.  Kriss  Bararam  was  a 
milder  Governor  than  Vesaka  Singh.  Three  months  ago,  by  order 
of  the  latter,  Mamma  Bat,  his  brother,  and  three  of  his  apprentices, 
were  burnt  alive  at  Cashmeer. 

My  companions  entertained  me  further,  by  telling  me  legends  of 
the  celebrated  Fakeers  who  died  at  Cashmeer.  Emeer  Kebeer, 
King  of  Hamadan,  forsook  the  world  and  the  ambition  of  a  throne, 
and  became  a  Fakeer  in  the  valley  of  Cashmeer.  Here  you  have 
a  Charles  V.  among  the  Mohammedans.  Emeer  Nasook  Khaleefa, 
was  endowed  with  the  gift  of  prophecy.  Huzrut  Mukhdoom  Sheikh 
Hamya  had  300,000  disciples.  Shaikh  Yacoob  Sarfe  went  to 
Mecca,  and  thence  to  Medinah,  where  he  was  refused  leave  to 
enter  some  holy  place.  He  changed  himself  into  a  serpent,  and 
entered. 

Shah  Kasem  Akhanee  said,  "When  you  shall  see  corn  growing 
upon  my  grave,  then  the  day  of  resurrection  is  nigh  at  hand." 
The  people  of  Cashmeer  assure  me,  that  corn  has  now  begun  to 
grow  upon  his  grave,  and  that  therefore  they  believe  my  words 
must  be  true,  that  Jesus  will  soon  come.  Akhoond  Mullah  Hus- 
sein Rahma  was  versed  in  all  sciences.  Shaikh  Behabadeen  was 
surnamed  "Ganjbukhsh,"  or  Bestower  of  treasures,  because  he  was 
a  great  alms  giver. 

Shaikh  Naamut  Oollah,  100  years  ago,  prophesied  the  conquest 
of  Cashmeer  by  Runjeet  Singh,  and  its  present  state  of  misery. 
The  poor  people  of  Cashmeer  who  related  this,  added:  "Cashmeer 
Kherab!  Cashmeer  Kherab!"  Cashmeer  is  a  desolation!  Cashmeer 
is  a  desolation!  Rub  Reishe  Maloo  lived  a  life  of  celibacy.  Shaikh 
Noor-ooddeen  Wale  ate  grass  for  twelve  years,  twelve  years  he 
ate  nothing  at  all,  and  twelve  years  he  bound  wood  upon  his  breast. 
The  Kings  of  Cashmeer  undertook  no  affair  of  importance,  with- 
out previously  consulting  him.  Behold  a  Mohammedan  Nicholaus 
Von  Der  Flue.*  Reeshe  Mowloo  never  ate  cow's  meat.  I  must 
here  observe,  that  the  Mussulmans  ridicule  the  Hindoos  for  not 
eating  cow's  meat,  and  yet  some  of  their  own  Fakeers  have  ab- 
stained from  the  same,  and  are  praised  for  it.  Battoo  Malloo  was 
the  Thaumalurgos  of  Cashmeer. 

*  Nicholaus  Von  Der  Flue  wasa  hermit  iu  the  mountains  of  Swit- 
zerland, in  the  14th  century,  of  whom  the  Swiss  historians  assert, 
that  he  fasted  19  years;  that  the  Emperor  Sigismund.  and  the  Bishop 
of  Constance  consulted  him;  and  that  when  the  different  Cantons 
were  about  to  break  out  in  a  civil  war,  Nicholaus  Von  Der  Flue  came 
from  his  retirement,  and  established  peace  among  them.  Even  the 
great  historians  Johannes  Von  Multer  and  Zschokke,  relate  as  a 
fact,  his  not  having  eaten  for  the  space  of  19  years. 


Himmalayah  Mountains. — 1832.  241 

Oct.  24. — We  arrived  at  Pcshyanah,  12  coss  or  18  E.  m.  from 
Shopeyan. 

Oct.  25.— Travelled  19  miles  to  Tana. 

Oct.  26. — We  arrived  again  atRajour;  I  have  already  stated,  that 
the  Rajah  of  this  place,  Raheem  Oollah,  is  the  most  intelligent  and 
learned  Rajah  I  have  met  with.  He  was  again  very  kind  to  me. 
He  himself,  his  son,  Rajah  Fakeer  Oollah  Gholam  Ahmud  Ha- 
keem, and  Mirza  Ahmud  Oollah,  desired  anxiously  the  Gospel,  for 
the  purpose  of  convincing  themselves  of  the  truth  of  it.  They 
asked  me,  (for  they  were  all  Mussulmans)  what  was  considered 
by  the  Christians  to  be  Huram,  and  what  Halal,  i.  e.  unlawful 
and  lawful.  I  replied,  "In  the  Christian  religion,  Huram  is  to  hate 
one's  enemy;  Halal,  to  love  him."  I  then  proclaimed  unto  tbem 
Jesus  Christ,  and  him  crucified.  They  asked  me  whether  in  Hin- 
doostaun  Mussulmans  or  Hindoos  ever  turned  Christians.  I  men- 
tioned to  them  the  cases  of  Abd  Almeseeh  and  of  the  Brahmin 
Anand  Messeeh  at  Kurnaul. 

Oct.  30. — Arrived  at  Nowsharah;  a  Fakeer  went  with  me;  he 
was  a  short  young  fellow,  and  sang  a  portion  of  the  Koran  to  ex- 
cite my  feelings  of  compassion.  When  I  asked  him  why  he  did 
not  work,  he  replied,  "To  sing  praise  to  God  is  my  work."  Here  a 
good  many  monkeys  came  near  me,  and  took  the  bread  out  of  my 
hands;  and  when  1  with  surprise  looked  at  them,  they  mimicked 
me,  and  took  another  piece,  until  I  took  the  stick;  observing  this, 
they  took  another  piece,  and  ran  off. 

Oct.  31. — Proceeded  nine  English  miles  to  Seray  Saidabad.  I 
saved  a  poor  Cashmeer  woman  with  her  child  from  prison,  by 
speaking  to  the  Governor. 

Nov.  1 . — We  travelled  six  coss  to  Pempar.  Here  I  met  sol- 
diers with  a  Palankeen,  sent  for  me  by  my  friend  Josiah  Harlan, 
to  carry  me  to  his  house  at  Goozerat,  where  he  is  Governor,  and 
gatherer  of  the  revenue  for  Runjeet  Singh.  We  stopped  at  Kotta, 
nine  E.  m.  on  the  way  to  Goozerat.  A  Bayejee,  (learned  man  of 
the  Sikhs)  who  spends  his  time  in  reading  the  "Grunth  Saheb," 
the  religious  book  of  the  Sikhs,  called  on  me,  and  gave  me  a  few 
Cardamun  seeds  as  a  present. 

This  day  I  received  several  letters  from  Calcutta,  and  one  from 
Mr.  Shore,  a  son  of  Lord  Teignmouth  at  Futtehghur,  inviting  me 
to  come  to  him. 

Nov.  2. — I  arrived  at  Goozerat  in  the  house  of  Josiah  Harlan, 
Esq.  the  Governor  of  the  province. 

On  the  3d  of  Nov.  I  left  this  friend's  hospitable  dwelling  and 
travelled  12  coss  to  Goojra  wala,  where  an  Indian  Fakeer  from 
Kurnaul,  whom  they  call  Goozyn,  one  who  worships  only  Sheef, 
the  destroyer,  came  to  me.     I  preached  to  him  the  Gospel. 

Nov.  14. — His  Majesty  Runjeet  Singh  wrote  to  me  a  letter,  in 
which  he  thanked  me  for  the  Persian  Testament  I  had  sent  him, 
and  which  Lady  William  Bentinck  had  got  beautifully  bound  for 
me.     This  day  I  went  12  coss  to  Nangah. 
21 


242  Funjaub.— 1832. 

Nov.  15. — 14  coss  to  Lapoke.  Here  I  met  six  travelling  Mul- 
lahs, coming-  from  Peshawr,  and  going  to  Delhi.  I  preached  a 
crucified  Saviour  to  them.  This  is  the  first  time  I  have  met  with 
travelling  Mullahs.  Thus  Rabbis  wander  frequently  from  place 
to  place,  to  preach  the  tenets  of  the  Talmud.  Oh,  Lord  Jesus! 
when  shall  the  time  come  that  we  shall  see  hosts  of  preachers  of 
the  everlasting  Gospel  go  forth  to  the  nations  of  the  East,  from 
Calcutta  to  Delhi  and  Peshawr,  to  the  cities  of  Yarkund,  Lassa 
and  Antijaan! 

Nov.  16. — I  arrived  for  the  second  time  at  Umritsir,  12  coss.  I 
called  on  Fakeer  Imaum  Ooddeen,  who  wishes  to  get  the  whole 
Bible  in  Persian  or  Arabic.  I  also  called  on  the  Governor  Fut- 
teh  Singh,  to  whom,  at  his  own  request,  I  explained  the  tenets 
of  the  Christian  religion.  He  desired  to  have  a  Testament  in  the 
language  of  the  Shaster. 

The  Mussulman,  Moulvee  Gholam  Mohammed  Khan,  from 
Delhi,  and  the  Brahmin  Sobera,  entered  into  conversation  about 
the  Divinity  of  Jesus  Christ.  The  first  was  in  possession  of  a 
Persian  Testament,  received  from  Captain  Murray  of  Umbala,  and 
he  gave  me  evidence  of  his  having  perused  it. 

Rae  Ananderan,  a  Hindoo  Colonel  in  the  service  of  Runjeet 
Singh,  called  on  me.  I  preached  to  him  Jesus  Christ  our  Saviour, 
God  blessed  for  ever.     He  disavowed  his  veneration  to  idols. 

Futteh  Singh,  the  Governor,  sent  me  fifty-one  rupeess  and  a 
shawl. 

Nov.  17. — Travelled  10  coss  to  Pehrowal. 

Nov.  18. — 19  coss  to  Jelander. 

Nov.  19. — 25  coss  to  Loodianah,  where  I  lived  with  Lieuten- 
ant Codrington. 

Nov.  20. — Preached  extempore  on  the  second  coming  of  our 
Lord  Jesus  Christ. 

Nov.  21. — Shah  Shoojah-ool  Mulk,  the  ex-king  of  the  Affghauns, 
sent  for  me.  He  told  me  that  if  he  should  again  ascend  the  throne, 
the  Padres  (Missionaries)  should  have  free  access  to  his  territo- 
ries. 

Nov.  22. — Arrived  by  dawk  (post  travelling)  at  Umbala,  70 
miles. 

Nov.  23. — Arrived  at  Kurnaul,  where  I  again  took  up  my  abode 
with  the  Rev.  Mr.  Parish. 

Nov.  24. — Saw  Anand  Messeeh,  a  converted  Hindoo,  of  the 
Church  Missionary  Society.  He  is  a  pious  man,  and  has  thirty 
children  in  his  school.  Captains  Cookson  and  Nicholson  spent 
the  evening  with  us. 

I  received  a  second  kind  letter  of  invitation  from  the  Rev.  Mr. 
"Whiting,  Chaplain  at  Meerut.  He  is  brother-in-law  to  the  Rev. 
"William  Jowett,  late  Missionary  of  the  Church  Missionary  Society 
at  Malta. 

Nov.  25. — I  preached  in  the  church  of  Mr.  Parish,  to  a  crowded 
congregation.  Praise  be  to  our  Lord  and  our  God,  without  whose 
sanctifying  spirit  the  words  of  the  preacher  are  nought. 


British  India.— 1832.  243 

Nov.  26. — I  learn  that  the  Borkas,  a  kind  of  Mussulmans,  who 
live  in  Malwa  near  Owgine,  assert  that  they  are  Israelites  of  the 
Tribe  of  Levi,  and  observe  secretly  the  Jewish  religion. 

Nov.  27. — I  lectured  in  the  church,  and  dined  in  the  evening 
with  Colonel  Webber. 

Nov.  29. — I  arrived  at  Meerut,  and  took  up  my  abode  with  the 
Rev.  Mr.  Whiting;  he  and  his  lady  received  me  with  the  greatest 
kindness. 

Nov.  30. — I  met  a  large  and  most  friendly  party  invited  by  Mr. 
Whiting  on  my  account. 

December  1. — Dined  in  the  mess-room  in  company  with  the  Com- 
mander in  Chief,  who  has  given  me  letters  for  Sir  Frederick 
Adam  at  Madras.     I  conversed  with  several  officers  about  Christ. 

Dec.  2. — Preached  in  the  church,  instead  of  the  Rev.  Mr.  Proby, 
the  senior  Chaplain. 

Dec.  3. — Dined  with  Colonel  Oglander,  and  lectured  in  the 
riding  school. 

Dec,.  5. — I  was  introduced  to  the  celebrated  Indian  Catholic 
Princess  Begum  Sumroo  at  Sirdhana,  near  Meerut.  She  received 
me  with  great  condescension;  and  I  spoke  to  her  about  the  Gos- 
pel of  our  Lord  Jesus  Christ.  The  Princess  made  me  a  present 
of  500  rupees,  which  enabled  me  to  make  a  repayment  to  my 
patron. 

Dec.  6. — I  arrived  at  Delhi,  where  I  was  most  kindly  received 
by  Mr.  Fraser,  the  Commissioner.  In  the  evening  I  dined  with 
the  Judge,  Metcalfe.  The  Rev.  Mr.  Thompson,  a  Baptist  Mis- 
sionary, called  on  me  with  a  Jew,  to  whom  I  preached  that  tfesus 
is  the  very  Christ.  This  Jew  was  a  complete  infidel.  Mullah 
Ishak,  a  learned  Mussulman,  and  Lajme  Narien,  a  learned  Pundit, 
also  called. 

Dec.  7. — I  dined  to  day  with  the  excellent  Mr.  Fraser,  who  has 
already  given  me  a  good  deal  of  information  about  the  Hindoos. 

Dec.  11. — Mr.  Fraser  introduced  me  to  His  Majesty  the  Grand 
Moghul  Akbur  Shah.  I  was  honoured  with  the  usual  khelat  (robe 
of  honour),  and  His  Majesty  put  some  false  pearls  about  my  head 
and  neck.  He  also  wrote  me  the  following  letter  with  his  own 
hand,  at  the  request  of  Mr.  Fraser. 

TRANSLATION  OF  THE  AUTOGRAPH  LETTER  OF  AKRUR  SHAH,  THE 
GRAND  MOGHUL. 

"Know  you,  the  Rev.  Mr.  Wolff,  the  faithful  and  the  well 
wisher,  on  whom  descendeth  the  mercy  of  the  high  King  Akbur 
Shah,  that  you  who  attended  at  this  court  (on  which  the  world 
places  reliance),  represented  your  fidelity  and  the  earnestness  of 
your  devotion  to  the  presence.  The  Presence*  derived  much  plea- 
sure and  gratification  from  your  knowledge  and  wisdom;  you  ought 
to  consider  yourself  always  enjoying  the  royal  favour,  which  is 
blended  with  your  happy  circumstances;  for  the  rest,  think  that 
you  are  honoured  with  the  royal  favour." 

*  Presence  (Hasrat)  the  title  of  Oriental  Kings. 


244  British  India.— -1832. 

The  letter  was  then  sent  to  Mr.  William  Fraser,  who  delivered 
it  to  me. 

Dec.  21. — I  again  expounded  the  Scriptures  in  the  house  of  Lieu- 
tenant Lowe,  to  a  large  congregation.  The  exposition  was  ac- 
companied with  visible  blessing. 

Dec.  22. — I  preached  in  the  British  Residency. 

Dec.  23. — I  conversed  with  Mullah  Mohammed  Ishak;  several 
thousand  Mohammedans  were  present.  After  I  had  gone  home  to 
my  room,  I  wrote  to  him  a  letter,  in  which  I  stated  my  views  about 
Christ.  He  wrote  me  the  following  letter  in  answer.  "In  the 
name  of  God,  the  most  merciful,  the  most  pitiful  God.  This  short 
answer  is  offered  to  the  Reverend  Mr.  Joseph  Wolff,  on  the  part  of 
Mohammed  Ishak  of  Delhi  (a  follower  of  Mohammed),  and  it  de- 
tails certain  points,  which  it  is  necessary  that  gentleman  should  be 
acquainted  with.  And  I  have  more  particularly  written  to  you,  as 
I  consider  you  a  lover  of  God,  and  wish  these  points  to  be  impress- 
ed on  your  mirror-like  mind,  which  has  already  received  the  im- 
pression of  certain  of  God's  attributes.  The  fact  is,  that  I,  a 
seeker  after  truth,  was  born  in  the  Mohammedan  faith,  and  have 
always  been,  and  am  still  in  it,  and  have  hope  towards  God  that 
I  shall  die  in  this  faith." 

"I  have  read  the  Koran,  and  heard  the  purport  of  the  Law  and 
the  Gospel  from  my  superiors,  and  know  for  certain  that  the  faith 
of  Mahomet  is  true.  I  have  had  more  evidence  of  it  than  of  my 
existence;  and  eternal  salvation  is  not  to  be  obtained  in  any  other 
besides  this  faith.  Therefore,  with  the  most  entire  affection  I  have 
embraced  it,  and  from  my  heart  became  a  believer,  and  with  the 
tongue  confessed  that  he  is  the  chief  of  those  Prophets  who  received 
a  new  revelation  of  God  for  the  guidance  of  mankind.  God  has 
helped  certain  of  his  people  with  the  Holy  Ghost,  and  He  gave 
him  such  dignity  as  was  not  possessed  by  any  creature,  and  there- 
fore his  title  is  Hubeeb  and  Shi/ffee  (Beloved  and  Mediator),  who 
was  endowed  by  God  with  perfect  power;  then  he  departed  this 
life;  and  he,  Mahomet,  will  at  the  end  of  time  mediate  for  the  sin- 
ners among  his  people,  when  all  the  Prophets  of  every  description 
shall  first  call  out  for  mercy  for  themselves,  and  then  towards  their 
several  people,  to  have  them  saved.  Before  his  demise,  Mahomet, 
at  the  call  of  God,  went  up  to  Heaven,  and  returning  declared  the 
glad  tidings  of  Huzrut  Ysa's  (Jesus)  coming,  and  Huzrut  Mehdees 
manifestation;  and  the  splendour  of  the  religion  of  Mahomet  will 
be  so  great,  that  the  earth,  being  previously  filled  with  oppression, 
shall  be  filled  with  justice;  and  the  rules  for  guidance,  according 
to  the  dispensation  of  the  last  of  the  Prophets,  shall  be  promulgat- 
ed. I  have  travelled  in  many  countries,  in  Arabia,  Hijaz,  Yemen, 
Bengal,  &c.  with  the  view  of  propagating  this  faith;  and  that  men 
should  repent,  or  return  and  be  subject  to  the  Sunnoot,  or  rule  of 
the  Koran;  and  my  reason  for  continuing  here  is  the  very  same. 
And  my  belief  is,  that  God  is  one:  he  has  no  associates,  no  oppo- 
nent, no  son,  no  offspring;  nor  has  he  entered  into  or  possessed  any 
one;  nor  is  he  united  to  any,  and  he  is  independent  of  all:  in  him 
is  every  attribute  and  perfection;  not  subject  to  decay;  the  Creator 


British  India.— 1832.  245 

of  the  universe;  and  the  final  Judgment  is  approaching;  of  this  there 
is  no  doubt,  and  all  the  Prophets  are  true,  and  I  believe  in  all, 
especially  in  my  Prophet  Mahomet  (upon  whom  be  peace);  I  be- 
lieve he  is  true  without  a  doubt,  and  his  law  is  that  which  is  to  do 
away  with  every  former  dispensation,  and  he  is  the  last  of  the  Pro- 
phets; after  him  there  shall  be  no  Prophet,  and  he  is  foretold  in  all 
the  former  books;  and  he  that  has  common  sense  is  acquainted  with 
this.  Many  thousand  years  ago,  many  Prophets  prophesied  of  my 
Prophet.  I  have  received  a  written  declaration  of  your  faith;  and 
now  I  give  you  mine. 

(Signed)  Mohummud  Ishak." 


"This  is  the  answer  of  Joseph  Wolff. 
Your  letter  reached  my  hands,  and  I  understand  by  it  your  faith, 
and  I  was  very  glad  to  find  that  you  have  travelled  about  on  account 
of  truth.  I  ask  therefore  of  you  two  things  to  answer  me;  first, 
what  good  proof  can  you  produce  that  Mohammed  went  to  heaven 
and  returned?  secondly,  I  should  like  to  know  those  Prophets  who 
have  prophesied  the  prophetic  mission  of  Mohammed  the  son  of 
Abd-Ullah. 

(Signed)  Joseph  Wolff." 

SECOND  LETTER  OF  THE  GRAND  MULLAH  MOHAMMED  ISHAK. 

"In  all  religions  there  are  some  points  of  radical,  and  others  of 
only  collateral  importance.  Of  the  revealed  religion  of  Moses, 
Christ,  and  Mohammed,  the  root  consists  of  three  parts,  viz.  the 
unity  of  God,  a  state  of  retribution,  and  the  mission  of  Prophets. 
But  though  some  admit,  others  deny,  the  divine  mission  of  our 
Prophet.  The  Jews  acknowledge  the  prophetic  characters  of  Je- 
sus, and  Mohammed;  but  the  Christians  deny  the  latter.  The 
Mussulmans  establish  the  divine  mission  of  our  Prophet  by  nume- 
rous proofs,  three  of  which  I  will  state.  First.  That  Mohammed 
son  of  Abdoollah  Hushmee,  of  the  Koreish  tribe  of  Mecca  and  Me- 
dina, was  a  Prophet  sent  by  God,  is  attested  by  his  miracles;  for 
whoever  achieves  such,  is  unquestionably  a  Prophet.  From  these 
we  deduce  the  unavoidable  conclusion,  that  Mohammed  is  the  Pro- 
phet of  God.  He  himself  claimed  the  recognition  of  this,  and  no 
one  denied  it,  or  the  reality  of  his  miracles,  which  succeeded  each 
other  in  regular  series.  Their  reality  was  no  more  doubted  than 
that  there  are  such  places  as  Constantinople,  London,  and  Abyssinia, 
and  such  men  as  Hatim,  Roostum,  and  Isfandiar.  The  proofs,  by 
which  their  existence  becomes  established,  are  essentially  the 
same  as  those  on  which  the  miracles  and  prophetic  character  of 
Mohammed  rest.  Secondly.  That  the  Koran  is  from  the  mouth  of 
God,  is  as  little  to  be  doubted,  as  that  the  Old  and  New  Testa- 
ments and  the  prophecies  proceed  from  him;  for  no  one  can  deny 
that  the  composition  of  the  Koran  is  without  a  parallel,  and  the 
past  and  future  unfolded  in  it  could  only  be  from  God.  The  Jews 
and  Christians,  opposed  to  its  divine  origin,  though  skilled  in  its 
21* 


246  British  India 1832. 

language,  were  unable  to  produce  even  one  solitary  verse  similarly 
perfect.  Indeed,  up  to  this  date  a.  h.  1248,  no  Arabian,  Persian, 
no  inhabitant  of  Christendom,  of  India  or  Scind,  no  human  or  su- 
per-human being,  has  produced  a  composition  so  perfect  and  sur- 
passing. And  thirdly.  The  divine  mission  is  proved  in  numerous 
chapters  and  verses  of  this  work,  which  I  am  ready  to  adduce. 
Moreover,  many  attributes  belonged  to  the  Prophet,  which  none 
else  produced.  His  bodily  strength  was  greatly  superior  to  that  of 
other  men;  so  were  his  forbearance,  liberality,  wisdom,  and  trust 
in  God;  his  truth,  honesty  in  the  fulfilment  of  promises,  and  his 
beneficence,  his  comprehension,  capacity,  justice  and  compassion, 
his  comeliness  of  feature  and  complexion,  fragrance  of  person,  de- 
votion to  God,  austerity  and  strict  observance  of  religious  rites, 
with  divers  other  surpassing  qualities.  He  too  proclaimed  God's 
Unity,  and  that  he  had  neither  partner  nor  equal;  that  men's  first 
duty  is  prayer  and  giving  alms  in  his  name:  he  said  to  the  poor,  to 
relatives,  to  the  distressed,  and  to  holy  devotees,  'Observe  justice 
one  towards  another;  abstain  from  murder,  fornication,  swearing 
and  theft,  chicanery  and  deceit,  from  falsehood,  breach  of  promise, 
and  the  love  of  this  world.'  If  exposed  to  tyranny,  he  commanded 
us  to  forgive  the  tyrants,  to  propitiate  God  by  the  sacrifice  of  ani- 
mals, and  to  observe  hospitality.  Whosoever  exhibits  these  and 
such  like  attributes  must  be  indeed  a  Prophet.  For  instance:  a 
certain  person  arriving  in  a  city,  says,  "I  am  a  physician."  'If  so, 
reply  the  inhabitants,  write  us  a  book  for  the  sick,  and  point  out 
their  remedies.'  He  does  all  this.  His  book  resembles  those  of 
antecedent  physicians;  thousands  are  cured  by  its  means  and  by  its 
study.  Many  physicians  are  produced,  all  successful  in  curing. 
Should  any  of  the  citizens  sajT,  'This  is  no  physician,'  the  world 
would  pronounce  them  to  be  ignorant  fools;  for  were  any  one  to 
deny  that  Hippocrates,  Galen,  Socrates  and  Avicenna  were  physi- 
cians, he  would  be  looked  upon  as  contemptible  and  mad.  The 
proofs  of  their  truth  are  not  stronger  than  those  regarding  our  Pro- 
phet. Again,  were  any  one  to  deny  that  the  East  India  Company 
ruled  in  Hindoostaun,  would  he  not  be  considered  as  ignorant  and 
insane!  Even  so  must  that  person  be  considered,  who  denies  Mo- 
hammed to  have  been  a  Prophet.  Our  well  established  religion 
prevails  in  many  countries  and  cities,  and  is  professed  by  Maafus, 
Moulvees,  learned  and  holy  men  in  Arabia,  Toorun,  Persia,  Turkey, 
Khorossaun,  Incia,  Scind,  Bokhara,  Abyssinia  and  the  Mughrab, 
and  many  souls  have  through  its  means  been  blessed  and  received 
forgiveness  of  their  sins.  So  many  learned  and  transcendent  men 
appear  not  in  support  of  any  other  creed;  nor  do  so  many  valuable 
books,  traditions,  commentaries,  and  proofs,  concur  in  establishing 
any  other  religion  whatsoever.  Should  a  few  blind  men  assert 
that  the  sun  has  not  risen,  because  they  have  not  seen  him,  would 
any  one  place  reliance  on  their  word]  No,  let  their  blindness  be 
cured,  and  the  sun  becomes  visible.  Our  religion  is  no  less  clear  than 
his  light.  The  words  of  our  Prophet  are  acknowledged  as  true; 
why  then  dcubt  of  his  ascent  to  and  return  from  heaven?    Antece- 


British  India.— 1832.  247 

dent  Prophets  foretold  his  coming  upon  earth;  why  then  deny  that 
his  mission  was  divine] 

"What  proofs,  let  me  ask,  have  you  that  Jesus  was  the  Son  of 
God?  In  many  works  it  is  stated  that  this  implies  merely  his  pro- 
pinquity to  and  approach  by  God.     Is  Jesus,  I  would  ask,  of  the 
same  nature  as  God]    If  he  be,  then  can  he  be  no  other  than  God! 
But  it  is  acknowledged  that  God  existed  from  eternity,  and  was 
not  produced  or  born;  now  Jesus  was  born.     If  you  say,  he  was 
born  of  the  Holy  Ghost;  still  he  was  produced,  and  cannot  there- 
fore be  self-existent,  or  equal  to  it.     Whether  then  is  Jesus  born 
of  God,  the  Holy  Ghost,  or  the  Virgin  Mary]     If  Jesus  was  not  of 
the  same  nature  as  God,  how  could  he  be  the  son  of  God.     Again, 
was  Jesus  the  property,  or  not,  of  God]     If  the  property,  he  could 
not  be  the  son,  these  two  being  distinct  and  different.     Did  Jesus 
necessarily  proceed  from  God,  or  not]    If  necessarily,  then  was 
God  subject  to  the  necessity  of  appearing  upon  earth;  but  to  him 
necessity  attaches  not.     And  if  Jesus  necessarily  came,  did  he  so 
for  his  own  or  for  God's  glory  and  perfection]     If  for  God's,  then 
was  God  imperfect;  and  to  him  imperfection  cleaves  not.    If  for 
his  own  perfection,  then  was  Jesus  imperfect.    If  Jesus  was  born, 
as  you  say,  of  the  Holy  Spirit,  and  the  meaning  of  the  Holy  Spirit 
be  Jesus,  then  was  he  born  of  himself.     If  Jesus  was  born  of  Ga- 
briel, then  was  he  the  son  of  that  Angel,  and  of  Mary,  but  not  of 
God.    If  Jesus  was  to  God  as  life  to  man's  body,  as  you  declare, 
then  must  he  have  been  God  himself.     Finally,  what  prcof  have 
you  that  Jesus  is  the  last  of  the  Prophets]" 

ANSWER. 

"This  answer  to  Mulvee  Mohammed  Ishak. 

The  root  of  Christ's  religion  is  the  unity  of  God,  the  Incarna- 
tion of  the  Son  of  God  (John  i.),  and  a  state  of  retribution.  The 
Jews  neither  acknowledge  the  prophetic  character  of  Jesus,  nor  of 
Mohammed;  as  you  can  convince  yourself  by  reading  their  rabbini- 
cal writings.  You  prove  the  divine  mission  of  Mohammed  by  his 
numerous  miracles.  I  answer,  'Why  are  they  not  even  recorded 
in  the  Koran]'  Secondly,  that  the  composition  of  the  Koran  is 
without  a  parallel,  I  heard  even  denied  by  the  learned  Mohamme- 
dan scholars  of  Sheeras;  besides  this,  it  can  never  be  proved,  for  it 
is  a  matter  of  taste.  Thirdly,  even  an  untruth  may  be  written  in 
a  fine  composition. 

You  prove  thirdly  his  divine  mission  from  the  Koran,  which  has 
no  authority  with  Christians,  and  therefore  you  make  a  circulus 
vitiosus.  Goliath,  a  wicked  man,  had  a  bodily  strength  far  supe- 
rior to  others.  All  the  rest  of  the  qualities  which  you  mention,  do 
not  prove  him  to  be  a  Prophet;  for  such  qualities  other  people  may 
have,  and  had,  without  having  made  claim  to  the  prophetic  office. 
His  book  resembled  not  those  of  the  antecedent  Physicians,  as  you 
call  them,  either  Jesus  or  Moses.  Buddhism  is  more  numerous 
than  Mohammedanism;  numbers  in  a  sect  do  not  prove  any  thing. 
That  the  learned  men  of  the  Europeans  excel  in  the  adsran cement 


248  British  India.— 1832. 

of  arts  and  sciences,  is  admitted  even  by  the  Mohammedans.  You 
ask  me  what  proofs  I  have  that  Jesus  is  the  Son  of  God.  I  reply, 
that  he  was  predicted  to  be  so  centuries  before,  in  the  Psalms  of 
David,  and  the  rest  of  the  Old  Testament,  believed  by  the  Moham- 
medans; and  that  it  implies  a  person  born  of  the  Holy  Ghost,  one 
with  God,  and  in  whom  the  fulness  of  the  Godhead  dwelt.  With 
regard  to  the  way  and  manner  in  which  this  was  possible,  I  do  not 
pretend  to  explain;  for  it  would  be  the  greatest  presumption  of  a 
finite  creature,  to  try  to  explain  the  infinite  ways  of  God. 

Finally,  you  ask,  'What  proof  have  you,  that  Jesus  is  the  last  of 
the  Prophets?'  Whether  the  Lord  will  raise  other  Prophets  after 
Christ,  is  a  question  I  have  nothing  to  do  with;  one  thing  is  cer- 
tain, that  all  the  Prophets  spoke  only  of  the  coming  of  that  Just 
One  (Acts  vi.  52.);  and  that  Jesus  is  the  end  of  the  Law  (Rom.  x. 
iv.);  and  that  if  other  Prophets  were  to  come,  or  even  an  Angel 
from  heaven,  to  preach  another  Gospel  than  that  of  Jesus,  I  should 
be  obliged  to  call  him  accursed  (Galatians  i.  8,  9.);  and  therefore 
I  cannot  believe  in  Mohammed." 

Knowing  how  the  operations  of  a  Missionary  are  frequently  mis- 
represented by  worldly  people,  I  insert  the  following  letters  as  a 
refutation  of  such  prejudices. 

REV.  MR.  THOMPSON. 

The  Rev.  Mr.  Thompson,  Baptist  Missionary,  a  very  active, 
well  informed,  judicious,  and  zealous  Missionary,  beloved  by  every 
one,  most  kindly  assisted  me  in  all  my  Missionary  pursuits.  He 
wrote  the  following  letters  to  my  wife;  to  which  I  add  some  others, 
written  by  godly  people  of  other  denominations,  in  order  to  prove, 
that  people  who  love  the  Lord  Jesus  Christ,  will  be  united,  let 
them  bear  whatever  name  they  please;  and  that,  though  one  may 
be  attached  from  principle  to  one  communion  more  than  to  another, 
as  soon  as  one  loves  the  Lord,  the  differences  in  minor  points  are 
soon  forgotten,  well  knowing  that  in  the  garden  of  God,  i.  e.  in  the 
Church  of  Christ,  there  are  flowers  of  different  colours. 

COPY  OF  A  LETTER  FROM  THE  REV.  MR.  THOMPSON. 

Delhi,  December  9,  1832. 
To  the  Right  Hon.  Lady  Georgiana  Wolff. 
May  it  please  your  Ladyship. 
It  having  been  intimated  to  me  by  my  esteemed  brother  in  the 
Gospel,  and  coadjutor  in  the  Missionary  work,  that  it  would  give 
your  Ladyship  pleasure  to  hear  from  me;  I  sit  down  to  the  pleas- 
ing task,  or  rather  avail  myself  of  the  privilege  of  addressing  your 
Ladyship,  just  after  a  most  reviving  season  of  public  worship,  con- 
ducted by  my  worthy  brother.     But  I  confess,  I  know  not  where 
to  begin.     Mr.  Wolff  gladdened  our  station  with  his  presence  last 
Thursday,  when  I  was  very  happy  to  embrace  him;  and  after  an 
introduction  to  my  family,  he  solicited,  and  we  had  prayer,  and 
reading,  and  singing  together;  and  then  he  took  some  little  refresh- 
ment as  he  seemed  faint.     I  then  walked  with  him  to  his  lodgings 


British  India.— 1832.  249 

at  the  Residency,  where  our  Commissioner,  Mr.  W.  Fraser,  had 
assigned  him  a  suite  of  rooms;  and  as  he  was  that  night  to  dine 
with  the  Judge,  Mr.  Metcalfe,  (who  had  kindly  invited  him,  and 
indeed  asked  him  to  live  with  him,)  I  left  him.  Next  day  I  was 
early  with  him,  and  we  had  prayer  together,  when,  as' well  as  on 
the  former  occasions,  your  Ladyship  and  beloved  child,  were  hum- 
bly but  ardently  remembered  at  tbe  throne  of  gTace.  In  the  fore- 
noon, Mr.  Wolff  delivered  his  first  lecture,  and  it  was  an  interest- 
ing one  to  all.  About  eighty  gentlemen  and  ladies  were  present, 
and  expressed  the  highest  satisfaction.  I  believe  the  general  effect 
was  to  move  and  constrain  unbelievers  to  believe  in  revelation,  and 
to  confirm  the  faithful.  Next  day  (yesterday),  the  second  lecture 
on  his  travels  was  delivered;  and  it  was  animating  in  a  high  de- 
gree. We  were  almost  conveyed  to  the  scenes  described,  and 
made,  in  spite  of  ourselves,  to  rejoice  and  be  sorry,  as  he  and 
your  Ladyship  (for  your  Ladyship  was  introduced  on  this  day) 
happened  to  be  elevated  or  depressed  by  the  circumstances  of  the 
journey.  Very  vivid  indeed  were  the  descriptions  given  by  our 
indefatigable  traveller;  and  when  he  took  us  through  countries, 
once  the  scenes  of  Scripture  history,  he  made  (as  he  expressed  it) 
a  shudder  of  reverence  to  possess  our  souls.  He  really  has  ad- 
duced (and  those  of  good  memory  will  retain  it)  a  host  of  evidence 
in  favour  of  revelation.  Two  more  lectures  are  to  be  delivered, 
and  I  hope  their  effect  will  be  correspondent.  But  in  the  attend- 
ance at  public  worship  our  dear  brother  was  gratified  beyond  all 
expectation;  about  ninety  attended,  although  clergymen  have  come 
over  from  Meerut  but  occasionally,  and  not  had  more  than  a  dozen, 
and  often  two  hearers,  besides  those  the  house  afforded  where  wor- 
ship was  helQ1.  And  even  in  cantonments,  where  there  are  three 
regiments  with  European  officers,  and  divine  service  is  performed 
by  the  Brigade  Major,  not  more  than  ten  or  twelve  attend.  I  only 
hope  the  interest  so  happily  excited  for  religion  may  continue  in 
the  minds  of  some  at  least. 

This  evening  Mr.  Wolff  is  engaged  to  have  worship  for  me  at 
my  house,  when  a  select  number  of  friends  are  to  meet  him,  and 
enjoy  an  hour  afterwards  with  him  in  profitable  conversation. 

I  can  hardly  express  to  your  Ladyship  the  esteem  in  which  Mr. 
Wolff  is  held  by  all  descriptions  of  people,  and  the  place  he  has 
in  the  affection  of  his  Christian  friends.  While  he  remains  any 
where,  he  has  their  attentions;  and  when  he  departs,  he  carries 
their  prayers  with  him. 

Christian  Lady,  permit  me  to  tender  my  dear  partner's  and  all 
our  children's  respectful  regards  to  your  Ladyship,  with  our  prayers 
for  your's  and  honoured  husband's  and  child's  happiness  here  and 
hereafter,  and  to  remain 

Your  Ladyship's  sincere  and  obedient  servant, 
(Signed)  John  Thomas  Thompson,  Missionary. 

P.  S.  Mr.  Fraser  having  previously  engaged  Mr.  Wolff,  he 
could  not  make  my  house  his  home;  but  before  he  goes,  he  intends 
spending  a  few  days  with  us. 


250  British  India.— 1832. 

LETTER  FROM  THE  SAME,  TO  THE  RIGHT  HONOURABLE  LADY 
.   GEORGIANA  WOLFF. 

May  it  please  your  Ladyship. 
My  dear  brother  Wolff  having,  in  reply  to  a  communication  of 
his,  received  the  accompanying  Persian  Declaration  of  Faith,  and 
statement  from  the  chief  Moulvee  of  this  city,  Moulvee  Ishaac, 
he  now  insists  I  should  forward  the  same  paper  to  your  Ladyship, 
and  will  admit  of  no  excuse.  Your  Ladyship  must  be  aware  that 
Mr.  Wolff's  wishes  are  with  some  considered  as  commands,  and 
therefore  I  hesitate  not  to  obey  or  fulfil  this  desire;  but  in  so  doing, 
I  beg  your  Ladyship's  indulgence  for  the  badness  of  the  paper, 
writing,  &c.  &c.  and  hope  the  errors  of  the  translation  will  be 
overlooked,  as  I  was  never  allowed  time  to  revise  it.  Since  my 
last  to  your  Ladyship,  my  esteemed  brother  has  concluded  his 
valuable  lectures  with  great  effect;  and  given  to  the  European 
community  several  serious  aiid  animated  discourses,  obtaining  large 
congregations  among  those  who  were  generally  apathetic.  In 
private  too,  a  number  of  Christian  friends  have  been  delighted  by 
his  recitals,  his  prayers,  and  his  Christian  spirit.  At  the  Resi- 
dency, two  days  ago,  Mr.  Wolff  had  a  fine  body  of  Moulvees  and 
other  Mahometans  to  hear  him,  and  he  really  managed  the  disputes 
admirably  well,  and  with  excellent  temper.  To-day  Mr.  W.  was 
overjoyed  at  receiving  your  Ladyship's  ever  welcome  letter  of  the 
2nd  of  August;  and  wre  both  knelt  down,  and  returned  our  best 
thanks  to  Almighty  God  our  Preserver,  and  your  Ladyship's  and 
young  Drummond's;  and  with  my  humble  prayers  that  Mr.  Wolff 
may  soon  be  restored  to  your  Ladyship  and  his  child,  and  dissipate 
your  Ladyship's  gloom;  and  that  God  may  hold  over  your  Lady- 
ship's child  the  shield  of  his  power,  surround  your  Ladyship's 
dwelling  as  with  a  wall  of  fire,  and  place  beneath  your  Ladyship 
and  child  the  everlasting  arms  of  his  mercy;  and  my  hope  that  I 
and  mine  too  may  be  remembered  in  your  Ladyship's  prayer, 
I  remain,  your  Ladyship's  humble  servant, 
(Signed)  John  Thomas  Thompson,  Missionary. 

20th  December,  1832. 

LETTER  FROM  THE  REV.  WILLIAM  PARISH,  CHAPLAIN  AT  KURNAUL, 
TO  THE  RIGHT  HON.  LADY  GEORGIANA  WOLFF. 

Kurnaul  near  Delhi,  Sept.  15,  1832. 
Dear  Madam, 
Your  Ladyship,  I  am  sure,  will  be  glad  to  hear  that  the  Rev. 
Mr.  Wolff  has  visited  this  station  of  the  Hon.  Company's  territory, 
in  the  N.  W.  of  Hindoostaun.  He  came  from  Simla  in  the  moun- 
tains, where  he  had  been  on  a  visit  for  some  time,  to  the  Right 
Hon.  the  Governor  General,  and  Lady  W.  Bentinck,  and  arrived 
at  my  Bungalow  on  the  morning  of  the  31st  August,  and  continu- 
ed with  me  till  the  evening  of  the  4th  September,  when  he  again 
returned  to  the  hills;  having  obtained  the  permission  of  the  Ma- 
harajah, Runjeet  Singh,  the  Potentate  of  Lahore,  to  proceed  by 
Cashmeer  into  Little  Thibet.     I  cannot  tell  you  how  pleased  both 


British  India.— 1832.  251 

myself  and  Mrs.  Parish  were,  to  have  so  devoted  a  servant  of  our 
Lord  under  our  roof.  We  regretted  exceedingly  that  his  stay  with 
us  was  so  short;  but  short  as  it  was,  he  has,  1  trust,  made  an  im- 
pression on  the  minds  of  some,  which  will  be  blessed  to  them;  in- 
asmuch as,  like  the  Bereans  of  old,  they  will  be  more  diligent  in 
attending  to  the  word  of  God,  and  search  the  Scriptures,  to  know 
if  the  things  he  addressed  to  them  are  so.  All  the  British  resi- 
dents here  were  deeply  interested,  and  no  doubt  edified,  both  by 
his  preaching  and  lecturing.  He  preached  twice  on  the  Sabbath, 
opening  the  Scriptures  to  a  crowded  congregation  in  our  church 
Bungalow,  concerning  the  promises  of  a  Saviour,  as  given  by  the 
mouth  of  Patriarchs  and  Prophets,  and  how  Christ  had  completed 
his  first  advent  in  a  state  of  humiliation.  He  showed  his  three 
fold  character  of  Prophet,  Priest,  and  King,  and  enlarged  boldly 
on  the  future  glories  of  his  second  advent,  which  he  strikingly  con- 
trasted with  his  first.  The  passages  he  brought  to  bear  on  this 
point  were  numerous  and  apposite,  giving  a  turn  to  some  texts, 
very  satisfactory  in  the  elucidation  of  his  subject,  which  I  do  not 
remember  seeing  so  applied  before.  The  signs  of  the  times  he 
has  also  dwelt  upon;  warning  his  audience  of  the  near  approach 
of  our  Lord,  who  will  consume  that  wicked  one  with  the  spirit  of 
his  mouth,  and  will  destroy  him  with  the  brightness  of  his 
coming. 

He  also  gratified  us  with  three  lectures,  comprising  a  summary 
of  his  travels.  In  the  course  of  them  he  shewed  the  fulfilment 
of  several  prophecies  by  the  present  state  of  many  of  the  people 
he  fell  in  with,  and  by  the  destruction  of  places  once  famous  in 
the  annals  of  the  world.  He  gave  us  also  an  affecting  account  of 
the  deprivations  and  perils  he  endured  and  passed  through,  which 
excited  the  sympathy  of  all.  He  remarked  that  his  prayer  to  God, 
in  times  of  his  real  exigency,  was  uniformly  most  graciously  an- 
swered. This  observation,  I  am  glad  to  say,  was  particularly  no- 
ticed by  his  hearers;  for  since  Mr.  Wolff's  departure,  I  have  heard 
many  speak  very  reverently  of  it,  as  showing  the  great  degree  of 
faith  possessed  by  our  dear  friend,  which  could  alone  strengthen 
and  encourage  him  in  travelling  in  such  an  undisguised  manner, 
through  countries  antichristian,  and  enslaved  by  the  powers  of 
spiritual  darkness. 

Mr.  Wolff,  when  he  arrived  at  my  Bungalow,  thinking  it  un- 
likely that  the  Lahore  Potentate  would  comply  with  his  wish,  viz. 
to  be  allowed  to  go  into  Cashmeer,  had  intended  to  proceed  down 
to  Calcutta,  and  from  thence  into  the  Indian  Peninsula.  He 
brought  with  him  a  large  packet  of  letters  of  introduction  to  the 
Chiefs  and  most  respectable  persons  at  the  different  stations,  which 
he  would  visit  in  his  progress.  His  numerous  friends  at  the  beau- 
tiful hot-weather  retreat,  Simla,  had  provided  them  for  him.  It  is 
indeed  to  be  regretted  that  this  ulterior  intention  of  his  could  not 
be  effected;  for  no  doubt,  under  the  blessing  of  the  Lord,  he  would 
have  stirred  up  people's  minds  to  give  heed  to  the  word  of  truth, 
and  have  excited  in  them  a  desire  to  become  better  acquainted  with 


252  British  India.— 1832. 

Scripture.  In  a  climate  like  India,  which  induces  both  mental  and 
physical  inactivity,  a  stimulus  is  required  to  rouse  even  mere  or- 
dinary reflection,  especially  with  respect  to  religious  subjects. 

Since  Mr.  Wolff  left  Kurnaul,  we  have  had  the  pleasure  of  hear- 
ing from  him  at  Sabathoo.  He  had  not  suffered  in  health,  I  am 
happy  to  say,  by  his  descent  into  the  plains,  though  he  visited 
them  in  the  very  worst  month  of  the  year,  when  the  heat  and  hu- 
midity are  excessive,  and  the  body  severely  tried  by  this  ordeal. 

I  can  assure  your  Ladyship  that  our  highly  esteemed  friend  has 
gone  with  the  best  wishes  of  all  in  this  station,  that  his  health  may 
be  continued  to  him,  and  that  success  may  crown  his  researches  in 
behalf  of  his  own  interesting  people. 

In  order  that  your  Ladyship  may  not  consider  me  intrusive  by 
this  letter,  I  must  just  observe,  that  it  is  at  Mr.  Wolff's  own  re- 
quest I  have  addressed  you.     I  am  with  Christian  regards, 
Madam,  your  very  faithful  humble  servant, 
(Signed)  William  Parish, 

Chaplain  at  Kurnaul. 

Dec.  24. — I  was  introduced  by  Mr.  Fraser  to  His  Royal  High- 
ness the  heir  presumptive  to  the  fallen  throne  of  Tirnur.  He  is  a 
well  informed  gentleman,  and  asked  me  a  great  many  questions 
about  the  different  Persian  manuscripts  which  I  had  met  with  in 
Toorkestaun,  and  about  the  state  of  the  country. 

Dec.  25. — I  expounded  the  Scriptures  in  the  house  of  Mr.  Banes, 
a  Greek  gentleman,  married  to  a  daughter  of  Mr.  Loemle,  a  Ger- 
man, who  has  now  lived  above  forty  years  in  India. 

CHARACTER  OF  WILLIAM  FRASER,  ESQ. 

This  gentleman  is  beyond  all  doubt  one  of  the  most  interesting 
persons  I  ever  met  with;  he  has  been  in  India  for  many  years,  and 
has  made  himself  acquainted,  not  only  with  the  literature  of  the 
Hindoos  and  Mussulmans  of  Hindoostaun,  but  likewise  with  their 
character,  customs,  and  manners,  and  sympathizes  with  their  con- 
dition. I  one  day  was  with  him,  when  several  of  the  Zemindars 
(land  owners)  were  sitting  upon  the  ground:  "These  are  the  peo- 
ple, (he  observed,)  whom  I  cherish;  for  we  oppress  them,  which 
we  have  no  right  to  do."  He  wears  a  beard,  and  lives  almost  as 
abstemiously  as  a  Hindoo,  and  occupies  himself  with  the  anti- 
quities of  Delhi.  Through  him  I  got  likewise  the  following  ac- 
counts from  a  Mussulman  about  Delhi;  for  though  the  history  of 
that  town  is  known  to  English  writers,  I  wished  to  be  informed 
how  the  Mussulmans  treat  the  history  of  their  fallen  empire,  and 
therefore  I  communicate  herewith  verbatim  the  information  1  re- 
ceived about  the  town  from  a  Mussulman  Mullah,  a  friend  of  Mr. 
Fraser' s. 

HISTORY  OF  DELHI. 

On  Wednesday  the  12th  of  the  holy  month  Rhumazaun,  in  the 
year  771  of  the  Hegirah,*  Ameer  Timoor  (Tamerlan)  was  King  of 

*  Which  was  in  the  year  1355  A.  C. 


British  India,— 1832.  253 

Balkh;  and  in  the  year  of  Hegirah  780,*  having  conquered  Delhi, 
became  King  thereof;  and  after  issuing  coin,  and  causing  himself 
to  be  prayed  for  in  the  mosques,  he  returned  back  again. 

In  the  year  of  the  Hegirah  932,  j-  Zahar  Addeen  Mohammed  Ba- 
boor,  the  grandson  of  Ameer  Timoor,  having  conquered  Hindoos- 
taun,  fixed  his  capital  at  Agra,  and  died  after  a  reign  of  five  years. 
His  son  Nussur  Uddeen  Mohammed  Homayoon,  after  reigning  ten 
years  at  Agra,  was  expelled  from  Hindoostaun  by  Sheer  Shah  the 
AfFghaun;  he  fled  from  Sinah,  and  Cabool,  and  Candahar,  to  Per- 
sia. After  fourteen  years  (in  962),  returning  to  Hindoostaun,  he 
became  King. 

The  most  potent  instrument  in  conquering  a  kingdom  is  the 
sword;  but  the  Hindoos  having  received  rank,  and  consequence, 
and  wealth,  from  Chugutai  rulers,  such  as  they  never  had  received 
before  from  their  own  Kings,  the  Chugutai,  in  consequence  of  this 
policy,  maintained  themselves  in  the  country. 

In  the  time  of  Ukbur  Shah,  Hindoostaun  extended  on  the  East  to 
the  Soobahs  of  Bengal,  and  Orissa;  on  the  South  to  Soobah  and 
Khandes,  and  the  fort  of  Aseer  and  Guzerat;  and  in  the  latter  pe- 
riods of  the  empire,  according  to  the  assertion  of  Sheikh  Abul  Fuzl, 
and  his  son  Sheikh  Abduruhman,  and  of  the  Khan  i  Khanan,  an 
historical  book,  composed  by  Abdoor  Ruhum  Khan,  Ah  mud  Nug- 
gur  was  added  to  the  kingdom;  and  Nizam  Shah  of  D  awl  at- Ab  ad, 
Adil  Shah  of  Beyapoor,  and  Kootal  Shah  of  Hydrabad  were  tribu- 
taries. 

No  farther  acquisitions  in  the  Duckhun  were  made  in  the  time  of 
Jehaangeer,  on  account  of  the  prudence  of  Molich  Umbar  Haba- 
shee,  the  Minister  of  Nizam  Shah  of  Dawlat-Abad.  In  the  Pun- 
jaub,  the  fort  of  Kangurah  alone  was  taken.  In  the  reign  of  Shah 
Jehaan,  the  furthest  bounds  of  the  province  of  Bengal,  as  well  as 
that  of  Kampoop,  were  subdued,  and  were  as  much  under  the  au- 
thority of  the  empire  as  the  Purgunahs  of  the  Dooab.  On  the  South, 
the  Soobahs+  of  Burar  and  Tulingan  came  under  the  royal  sway. 

By  the  advice  of  Futteh  Khan,  son  of  Mullah  Umbar  Habashee, 
the  fort  of  Dawlat-Abad  was  taken  by  Mahabut  Khan.  Zuman 
Beg  of  Cabool,  the  King  of  Beyapoor  and  Hydrabad  paid  a  yearly 
tribute. 

In  the  reign  of  Arungzeeb,  Meer  Mohammed  Sweejocd  of  Ispa- 
han reduced  Cutch  Buhar,  Assam,  and  Koraganon.  The  Emeer 
Oalomah  Nuwab  Shalinah  Khan  conquered  Chatgan  and  the  coun- 
try of  the  Burmese,  and  annexed  them  to  the  royal  dominions:  he 
conquered  the  kingdoms  of  Beyapoor,  and  of  Abool  Hussun  Za- 
nashah  of  Hydrabad;  he  took  the  country  of  the  Seiks  and  Mah- 
rattas;  he  reduced  Purtantigurh,  and  many  other  cities  and  forts, 
as  Madras,  Arcot,  &c;  he  even  freed  the  inhabitants  of  Bombay 
from  the  oppression  of  the  Africans,  and  exacted  tribute  from  Ranee 
Kam ranee.  The  royal  authority  was  established  in  Ceylon.  Even 
the  King's  son  has  been  seen  there. 

*  1364  A.  C.  t  1616  A.  C.  t  Soobah  means  district. 

22 


254  British  India.— 1832. 

In  the  reign  of  Behador  Shah,  the  power  of  the  King  experienced 
a  little  check  by  some  of  the  Rajpoot  Chiefs,  who  were  the  com- 
mandants of  Satara,  surrendering  it  to  the  Mahrattas  at  the  insti- 
gation of  Ajeet  Singh  the  Rajah  of  Rathour,  and  the  Zamindar  of 
Jodhepore. 

The  same  Ajeet  Singh  and  Rajah  of  Jyepore  left  the  royal  army 
on  the  banks  of  the  Nerbudeba,  and  expelled  the  officers  of  the 
royal  army  in  consequence  of  Behador  Shah  having  assigned  their 
country  for  the  payment  of  the  troops.  The  reduction  of  his  royal 
brother  Kam  Ban  was  of  the  first  importance  to  Behador  Shah;  he 
marched  to  Hyderabad  and  settled  the  affair.  As  the  insurrection 
of  the  Seiks  in  the  Punjaub  raised  great  disturbances  in  the  ancient 
country,  His  Majesty  gave  up  the  capture  of  the  forts  in  the  Dec- 
can,  and  proceeded  to  the  reduction  of  the  Punjaub.  On  the  road 
to  Ajmeere,  the  Rajah  of  Abnere  and  Jodhepore,  having  come  very 
humbly  with  their  hands  tied,  received  the  royal  pardon.  He 
then  proceeded  to  the  Punjaub,  massacred  the  Seiks,  and  having 
crushed  their  rebellion,  he  died. 

In  the  reign  of  Furrukh  Seer,  Ajeet  Singh  the  Rajah  of  Jodhe- 
pore entertained  plans  of  rebellion.  The  Ameer  Oolomra,  Nuwab 
Syud  Hoossein  Ale  Khan,  was  charged  with  the  punishment  of 
Ajeet  Singh,  and  he  did  punish  the  Rajpoot  signally,  by  a  terrible 
massacre.  Ajeet  Singh's  daughter  was  sent  to  the  royal  seraglio; 
he  then  marched  towards  the  Deccan,  and  reduced  the  refractory- 
people  in  that  country.  The  empire  was  then  in  the  height  of  its 
glory,  so  much  so,  that  Mr.  John  Sarman,the  English  gentleman, 
and  Khoja  Surmud  the  Cashmeerian,  applied  for  the  renewal  of 
the  Mafee  Sunnud  (rent  free  grant).  They  represented  that  the 
Governor  of  Bengal  required  the  production  of  the  original  royal 
grant,  stating  that  he  did  not  consider  the  copy  attested  by  the 
Rajah's  seal  as  a  valid  document.  They  further  applied  for  forty 
Beejahs  of  land  in  the  Soobah  of  Bengal,  and  forty  in  Behar  for 
factories,  and  for  a  few  villages  near  Calcutta,  at  a  fixed  rent,  yield- 
ing an  annual  sum  of  7000  rupees. 

They  requested  further,  that  royal  coinage  might  be  circulated 
at  Bombay.  These  requests  were  complied  with,  and  a  free  grant 
was  made.  Furrukhsheer  received  martyrdom  by  the  hands  of  the 
Vizier  Ameer  Oolomra;  and  the  whole  empire  was  weakened,  and 
remained  till  the  third  year  of  Mohammed  Shah's  reign,  during 
which  period  Ajeet  Singh  continued  in  rebellion  and  refused  to  give 
up  Ajmere,  brought  out  of  the  palace  his  daughter,  the  consort  of 
Furrukhsheer  after  his  martyrdom,  together  with  jewels  &c.  to  the 
value  of  three  Crous  (millions)  of  rupees,  which  he  refused  to  sur- 
render; and  Rajah  Sahoo,  son  of  Sumbha,  the  Sovereign  of  Poonah, 
further  refused  to  pay  the  tribute. 

After  Moobazur  Oolmulk  Nuwab  Sarbaland  Khan,  for  the  chas- 
tisement of  Ajeet  Singh,  and  the  reduction  of  the  whole  country  of 
Ajmeere  and  Jodhepore,  Ajeet  Singh  was  duly  punished,  and 
brought  to  Mohammed  Shah;  Surbaland  Khan  was  exalted  to  the 
Soobadarship  of  Ahmedabad  in  Goojrat.     The  Mahrattahs  were 


British  India.— 1832.  255 

subdued,  Hegirah  1146  (A.  D.  1730),  which  circumstances  raised 
the  glory  of  the  empire  to  such  an  eminence,  that  nothing  beyond 
it  can  be  conceived.  After  the  supercessions,  Sarbaland  Khan, 
in  the  government  of  Goojrat,  by  the  nomination  of  Abhy  Singh, 
commonly  called  Darkhul  Singh,  the  Rajah  and  Zemindar  of  Ju- 
dehpore  in  his  room,  the  insurrection  of  the  Mahrattas  assumed  a 
more  serious  aspect.  The  whole  of  the  Sabah  of  Khandeish  and 
Malwa  was  lost  by  the  devastations  committed  by  the  Mahrattas. 
After  this,  the  invasion  of  Nadir  Shah  took  place,  which  introduced 
utter  confusion  into  the  empire. 

DEPARTURE  FROM  DELHI. 

Dec.  26. — I  lectured  in  the  house  of  the  Rev.  Mr.  Thompson; 
after  my  friend  the  Rev.  Mr.  Whiting  had  a  few  days  before  lec- 
tured in  the  same  house.  In  the  evening,  Captain  Roxborough 
and  other  kind  friends  accompanied  me  to  the  palanquin,  and  I  set 
out  for  Agra. 

Dec.  27. — I  arrived  at  Allyghur,  where  I  resided  in  the  house  of 
Mr.  Stirling  the  Collector,  who  has  been  as  far  as  Sarakhs  in 
Toorkestaun. 

Dec.  29. — I  arrived  at  Agra,  formerly  the  capital  of  the  Grand 
Moghul.  I  lived  in  the  house  of  Mr.  Laing,  and  preached  in  the 
church,  at  the  request  of  the  Rev.  Doctor  Parish. 

Dec.  31,  and  Jan.  1,  1833. — I  gave  lectures  to  the  whole  station. 

Jan.  2. — I  took  a  view  of  the  celebrated  Taaj,  a  tomb  built  by 
a  former  Moghul  for  his  beloved  wife.  Others  have  given  a  de- 
scription of  it;  it  is  not  my  object  to  call  my  reader's  attention  much 
to  the  consideration  of  the  tomb  of  a  Mohammedan  Queen,  however 
beautiful,  however  magnificent;  but  to  bring  him  upon  the  wings 
of  contemplation  to  that  tomb  where  the  Saviour  did  lie;  and  even 
not  to  rest  there,  but  to  soar  up  in  spirit  to  Him,  who  ascended  up 
on  high,  who  led  captivity  captive. 

Jan.  4. — I  proceeded  to  Mynpooree,  where  I  lived  with  Captain 
Ward,  the  son-in-law  of  the  pious  Baptist  Missionary  Ward  of 
Serampore,  and  lectured  there  to  the  station,  and  preached  on  Sun- 
day. 

Jan.  7. — I  set  out  for  Furrukhabad,  commonly  called  Futtehghur, 
where  I  resided  with  the  Hon.  Mr.  Shore.  In  the  evening  I  lec- 
tured in  the  church. 

Jan.  9. — I  went  to  see  the  Mussulman  college,  which  is  protect- 
ed and  partly  supported  by  the  British  government.  I  gave  them 
the  Gospel  of  our  Lord  Jesus  Christ  in  Hindoostanee.  They  shewed 
me  a  book  written  in  Arabic,  according  to  which  Jesus  and  Mohde 
are  to  appear  22  years  hence. 

Jan.  10. — I  dined  with  the  Commissioner,  and  set  out  for  Cawn- 
pore,  where  I  arrived  on  the  11th  January.  I  took  up  my  abode 
with  Lieutenant  Conolly,  who  has  travelled  in  Affghanistaun,  and 
has  published  his  interesting  travels.  I  met  with  Lieutenant  Tod, 
a  gentleman  of  talents  and  piety:  he  is  now  in  Persia. 

Jan.  12. — 1  lectured  to  a  large  assembly  of  ladies  and  gentlemen 
in  the  assembly  rooms. 


256  Kingdom  of  Oude.—l$33. 

Jan.  13. — I  preached  in  one  of  the  officer's  tents  in  the  canton- 
ments, and  in  the  church  in  the  evening,  or  rather  in  a  little  Bun- 
galow used  as  a  church;  for  whilst  the  Court  of  Directors  have  shewn 
themselves  very  zealous  in  rebuilding  and  repairing  idolatrous  temples, 
they  have  been  too  remiss  in  erecting  churches  in  the  several  stations. 

Jan.  14,  and  15. — I  lectured  again  in  the  assembly  room. 

Jan.  18. — I  disputed  with  the  Mohammedans  in  the  assembly 
room,  in  the  presence  of  Sir  Jeremiah  and  Lady  Bryant,  who  had 
just  arrived  from  Meerut,  and  many  other  English  gentlemen. 

Jan.  20. — I  preached  again  twice  in  the  church,  and  set  out  for 
Lucknow. 

Jan.  21. — I  arrived  at  Lucknow  in  the  British  residency,  and 
was  most  kindly  received  by  Major  and  Mrs.  Low,  the  accredited 
Resident  -at  the  court  of  the  King  of  Oude,  who  resides  at  Lucknow. 

The  very  first  moment  of  my  arrival  at  Lucknow,  English  and 
French  ladies  and  gentlemen  were  assembled  in  the  British  resi- 
dency, to  whom  I  gave  a  lecture  on  the  22nd,  to-day,  and  so  I  did 
on  the  23d. 

Jan.  25. — I  dined  with  Doctor  Clarkson,  whose  lady  is  a  sister- 
in-law  to  Mr.  Connor,  late  Missionary  to  the  Church  Missionary 
Society. 

PRESENTATION  TO  HIS  MAJESTY  THE  KING  OF  OUDE. 

Jan.  26. — I  was  introduced  to  His  Majesty  the  King  of  Oude. 
He  embraced  both  Captain  Paton,  who  introduced  me,  and  myself. 
I  conversed  with  him  in  Persian  about  the  object  of  my  mission. 

His  Majesty  made  me  a  present  of  10,000  rupees,  equivalent  to 
dElOOO  sterling.  This  compensated  me  for  the  loss  I  had  sustained 
by  sending  my  money  to  Messrs  Makintosh  &  Co.,  which  house 
soon  after  failed;  and  what  I  had  intended  for  the  reimbursement 
to  my  benefactors,  was  thus  entirely  lost. 

His  Majesty  told  me  that  he  would  appoint  a  day  when  he  would 
assemble  the  Mullahs,  and  hear  my  faith  discussed,  and  have  a 
narrative  of  my  journey. 

On  my  return  to  the  British  residency,  I  met  with  the  Jew 
Raphael  Cohen,  born  in  Aleppo,  to  whom  I  proclaimed  the  Gospel 
of  our  Lord  Jesus.  After  having  argued  with  him  for  a  short  time, 
he  admitted  that  Jesus  was  the  Messiah. 

Jan.  23. — I  preached  again  on  the  prophecies  respecting  the 
second  coming  of  our  Lord  Jesus  Christ.  In  these  lectures  I  de- 
monstrated: 1.  The  necessity  of  studying  the  word  of  prophecy. 
2.  Of  understanding  the  prophecies  literally.  3.  The  establish- 
ment of  Christ's  kingdom  upon  earth.  4.  Restoration  of  the  Jews 
to  their  own  land,  and  their  conversion  to  Christ.  5.  The  resur- 
rection of  the  saints.  6.  The  personal  appearance  of  Elijah.  7. 
The  rebuilding  of  the  temple.     8.  Judgments  upon  all  nations. 

Jan.  30. — I  disputed  with  the  Mussulmans  of  the  Sheah  per- 
suasion; they  shewed  me  Genesis  xvii.  20:  "Twelve  princes  shall 
he  beget;"  those  twelve  princes,  Moulvee  Emeer  Sayd  Moham- 
mud  said,  were  the  twelve  Imams,  venerated  by  the  Mussulmans, 


Kingdom  of  Oude.—l$33.  257 

who  are  the  followers  of  Ali.  I  replied  that  we  know  from  history 
that  the  Arabs  had  counted  twelve  Princes  before  the  time  of  the 
Imams;  but  even  if  this  was  the  case,  it  only  shews  that  our  Scrip- 
tures are  true,  which  predicted  the  events;  but  it  does  not  prove 
that  those  twelve  Imams  were  the  teachers  of  true  religion.  1  then 
called  on  the  Prime  Minister,  who  has  the  title  of  Rooshne  Dawlat, 
i.  e.  "Light  of  the  State;"  several  Affghauns  were  present,  who 
asserted  that  they  were  the  descendants  of  the  Children  of  Israel. 
Jan.  31. — Several  Mussulmans  called  on  me,  and  wished  to  be 
instructed  in  the  Christian  religion.  I  proclaimed  to  them  Jesus 
Christ,  and  Him  crucified.  The  Mussulman  Mullahs  are  in  pos- 
session of  the  Arabic  Bible,  and  the  Persian  New  Testament  of  Henry 
Marty n;  they  have  marked  passages  with  red  ink  throughout,  which 
proves  that  they  had  been  reading  it  diligently.  One  of  the  Mussul- 
man Mullahs  sent  me  the  following  objection:  "How  was  it  possi- 
ble, that  Jesus,  who  was  so  holy,  could  go  to  hell?"  A  Mussul- 
man who  sat  just  by  me,  said,  "You  will  do  well  to  answer  him, 
that  the  Hadees  relate  of  Mohammed,  that  he  went  to  hell,  and  saw 
his  father  in  a  sea  of  fire;  and  you  can  prove  to  them  the  contradic- 
tion contained  in  the  Koran:  in  one  passage  it  is  said  that  the  day 
of  judgment  shall  last  1000  years,  and  in  another  passage  50,000 
years." 

CONFERENCE  WITH  THE  MUSSULMAN  MULLAHS  IN  THE  PRESENCE  OF 
HIS  MAJESTY  THE  KING  OF  OUDE,  HIS  WHOLE  COURT,  AND  THE  BRI- 
TISH RESIDENTS. 

Feb.  2. — This  was  a  delightful  day!  At  11  o'clock  in  the  morn- 
ing, Emaum  Bakhsh,  the  Meer  Daha,  i.  e.  Master  of  the  ceremo- 
nies, came  to  the  British  residency,  and  announced  to  Major  Low, 
in  the  name  of  His  Majesty,  that  His  Majesty  was  expecting  me 
for  the  purpose  of  hearing  my  lectures  delivered  in  the  Persian 
tongue,  and  my  discussion  with  the  Moulvees,  (as  the  Mullahs  are 
called  here.)  I  went  in  the  carriage  with  Captain  Paton,  Sir  Jere- 
miah and  Lady  Bryant  in  a  Palanquin,  and  Major  Low  in  another 
carriage;  on  reaching  the  steps  leading  to  the  hall  of  audience,  we 
found  the  King  seated  in  his  Tonjaun,  a  sort  of  sedan  chair,  at  the 
base,  that  being  the  spot  prescribed  by  etiquette  for  him  to  meet 
the  British  Minister,  who  got  into  the  Tonjaun  with  him,  and  they 
were  carried  up  the  stairs  together.  We  entered  a  large  hall,  where 
all  the  Moulvees  were  seated  on  chairs.  Emeer  Sayd  Ahmed,  the 
Mujtehed  of  the  Sheah,  occupied  the  first  seat.  His  Majesty  seated 
himself  upon  a  royal  couch,  a  beautiful  crown  upon  his  head,  and 
clothed  in  royal  robes.  Major  Low  was  seated  at  his  right  hand, 
and  near  Major  Low  sat  Lady  Bryant;  I  sat  at  His  Majesty's  left 
hand.  I  then  rose;  made  proper  reverence,  and  stated  the  reasons 
of  my  belief  in  the  Lord  Jesus  Christ,  and  of  my  Missionary  jour- 
nies.  I  cited  the  53d  chapter  of  Isaiah;  all  the  Mullahs  opened  their 
Bibles,  and  I  then  stated  my  belief  in  the  most  glorious  Trinity. 
A  discussion  took  place  about  Isaiah  xxi.,  by  which  the  Mullahs 
wanted  to  shew  the  prophetic  office  of  Mohammed,  by  the  words 
22* 


258  Kingdom  of  Oude.— 1833. 

"Burden  upon  Arabia,"  which  is  translated  in  the  Arabic  Bible, 
"Prophecy  in  Arabia:"  but  I  proved  to  them  that  it  means,  "A 
prophecy  predicting  a  calamity  upon  Arabia."  In  the  evening, 
after  dinner,  I  expounded  at  Major  Low's,  Galatians  v.  26,  in  the 
presence  of  Sir  Jeremiah  and  Lady  Bryant. 

SKETCHES  OF  LUCKNOW. 

The  ancient  name  of  Lucknow  is  Lucknampore;  the  population 
of  Lucknow  consists  of  200,000  inhabitants:  Sheahs,  Soonnees  and 
Hindoos.  It  is  not  known  by  whom  it  was  founded.  The  public 
buildings  are:  Imamporah,*  a  mosque  built  by  the  late  Vizier 
Asoofa  Dawla.  Imamporah  of  Nujuf  Ashrefee,  built  by  the  late 
King,  in  which  he  is  buried.  The  Mausoleum  of  the  mother  of 
Nawab  SaadatAle  Khan.  The  Mausoleum  of  the  Nawab  Saadat 
Ali  Khan.  The  Palace  of  the  King.  The  British  residency. 
Constantia  house,  built  1790  to  1804.  It  derives  its  name  of  Con- 
stantia  from  General  Martin's  motto,  "Lahore  et  constantia." 

The  principal  Mullahs  at  Lucknow  are:  Sayd  Mohammed, 
Moulvee  Ibrahim,  Moulvee  Sukur  Ullah,  Moulvee  Ismael,  who  is 
the  principal  native  astronomer. 

The  country  of  Oude  was  separated  from  the  kingdom  of  Delhi, 
in  the  time  of  the  Vizier  of  Shooja,  Addawla. 

The  following  is  a  copy  of  the  autograph  letter  of  the  King  of 
Oude,  previous  to  my  conference  with  the  Mullahs;  he  wrote  it  in 
English  and  in  Persian. 

"His  Majesty  cannot  refrain  from  expressing  to  the  Rev.  Joseph 
Wolff  the  pleasure  that  he  derived  from  his  visit. 

"His  Majesty  being  satisfied  of  Mr.  Wolff's  talents,  and  anxious 
to  learn  an  account  of  the  countries  and  holy  places  he  had  visited, 
would  wish  that  he  remained  here  for  a  short  time;  but  as  his  de- 
parture is  so  prompt,  His  Majesty  bids  him  farewell,  wishing  the 
Rev.  Joseph  Wolff  every  prosperity  and  happiness." 

"The  above  is  the  copy  of  the  hand-writing  of  H.  M.  the  King 
of  Oude." 

(Signed)  J.  Paton. 

Lucknow,  February  3,  1833. 

Feb.  3. — I  preached  in  the  British  residency.  After  the  service 
was  over,  three  Mussulmans  called,  and  desired  instruction  in 
Christianity. 

Before  I  went  away,  the  Mussulman  Moulvees  of  Lucknow 
wrote  me  the  following  letter  in  Persian,  which  I  left  by  chance  in 
the  British  residency,  and  received  it  only  when  at  Madras,  to  which 
place  it  was  sent  after  me  in  the  month  of  August. 

The  letter  was  written  by  Emeer  Sayd  Ahmed,  Mujtehed  of  the 
Sheah. 

"I  have  received  your  second  epistle,  and  perused  its  contents. 
You  say  that  it  is  mentioned  in  the  8th  chapter  of  Daniel,  that 

*  Imamporah,  means  a  place  for  an  Imam,  i.  e.  follower  of  Mo- 
hammed. 


Kingdom  of  Oude.— 1 833 .  259 

Christ  would  descend  upon  earth,  after  two  thousand  three  hundred 
years  from  the  time  of  Daniel,  which  was  453  years  before  Christ; 
that  having  deducted  453  from  2300,  there  remained  1847;  and  the 
present  year  is  1833,  from  which  the  latter  sum  having  been  de- 
ducted there  remained  14  years,  which  is  the  period  of  Christ's 
coming. 

First.  In  the  above  quotation  the  name  of  Christ  is  not  mention- 
ed, nor  is  Christ's  coming  alluded  to.  On  what  ground  have  you 
therefore  assumed,  that  it  has  reference  to  that  event]  In  the  first 
place,  state  fully  by  what  arguments  you  bring  this  as  a  proof  of 
Christ's  coming,  and  also  detail  fully  how  you  prove  your  argu- 
ment from  the  Ram,  the  He-Goat,  the  first  high  horn,  the  four  other 
horns;  and  the  country,  and  what  the  things  are  to  which  they  re- 
fer, that  it  may  be  known  how  this  is  applicable  to  the  coming  of 
Christ. 

Secondly.  As  to  your  writing  that  the  time  of  Daniel  was  453 
years  before  that  of  Christ,  we  have  nothing  to  do  with  the  inter- 
vening period;  the  object  is  to  fix  the  period  which  intervened  be- 
tween the  time  of  Daniel  seeing  the  vision,  and  the  commencement 
of  the  Christian  era.  It  appears  from  the  translation  of  some  Eng- 
lish books  which  have  been  printed,  that  the  distance  from  Daniel 
to  the  Christian  era  was  535  or  36  or  37  years;  this  is  evidently 
not  in  accordance  with  your  argument,  because  if  the  least  of  these 
doubtful  periods  be  added  to  1833,  the  number  will  be  2368;  there 
is  no  ground  therefore  for  waiting  only  14  years  more;  for  the  pe- 
riod of  Daniel's  vision  being  past,  nay,  68  years  more  have  elapsed; 
and  as  Christ  has  not  yet  made  his  appearance,  it  is  evident  that 
Daniel's  vision  has  no  reference  to  him,  otherwise  he  should  have 
appeared  at  the  end  of  that  period,  or  near  it;  and  if  connection 
with  that  period  is  not  necessary,  his  eoming  may  be  at  the  resur- 
rection. You  say  that  it  is  written  in  the  book  of  Daniel,  that 
Christ  will  come  in  2300  years;  it  is  not  so  in  the  chapter  already 
quoted;  it  mentions  2300  days,  and  not  years,  which  makes  a  great 
difference.  You  mentioned  at  one  meeting,  that  'days'  means 
}Tears;  this  is  not  the  case.  If  such  should  be  the  interpretation 
in  one  or  two  places,  it  is  of  rare  occurrence  and  metaphorical,  and 
not  as  a  plain  fact;  to  assume  a  fact  to  be  metaphorical,  is  not  al- 
lowed to  any  but  to  one  who  is  apt  to  make  an  interpretation  which 
suits  his  own  purpose. 

Thirdly.  To  fix  years  is  contrary  to  the  words  of  Christ,  for  it 
is  written  in  the  24th  chapter  of  Matthew,  verse  36,  "But  of  that 
day  and  hour  knows  no  man,  no,  not  the  angels  of  heaven,  but  my 
father  only."  You  said  in  answer  to  this,  at  the  conference,  that 
the  meaning  of  this  verse  is,  that  no  one  knows  the  day  and  hour 
except  God,  but  it  does  not  say  that  the  year  cannot  be  known. 
This  is  surprising,  because  the  first  and  last  period  define  the  day 
and  hour  also  as  it  does  the  year.  If  the  people  of  the  present  age 
do  not  know  the  day,  those  that  lived  in  those  times  knew  it,  and 
the  angels  certainly  know  it.  How  can  therefore  the  saying  of 
Christ,  that  even  angels  are  not  aware  of  it,  be  correct1? 


260  Kingdom  of  Oude.— 1833. 

The  mention  of  day  and  hour  in  the  said  quotation  is  by  way  of 
example,  and  the  meaning  is,  that  the  period  cannot  be  fixed  at  all. 
For  instance,  if  it  is  said  that  nobody  knows  the  day  of  judgment, 
it  does  not  follow  that  the  year  and  month  of  that  event  is  known, 
but  not  the  day;  this  is  often  used  in  colloquial  discourse.  Be- 
sides, let  it  be  as  you  say,  that  day  means  year;  Christ  must  also 
have  meant  by  day,  year. 

Fourthly.  Admitting  your  assumption  to  be  correct;  when  there 
are  14  years  remaining  of  Christ's  coming,  has  the  promised  Pro- 
phet from  the  Arabians  and  the  descendants  of  Kedar,  foretold  in 
the  Old  Testament,  already  appeared,  or  will  there  be  a  Prophet 
within  these  14  years'?  If  the  former  be  the  case,  and  our  Prophet 
was  not  meant  thereby,  who  is  it  else  to  whom  the  prophecy  has 
reference]  If  the  latter  be  the  case,  say  fully  whether  there  will 
be  any  true  Prophet  in  Arabia  except  Christ,  within  these  14  years. 
Although  there  are  many  prophecies,  yet  to  avoid  lengthening  the 
discourse,  a  few  are  mentioned  by  way  of  example. 

1st  prophecy,  Isaiah  xxi.  Here  it  is  mentioned  that  "he  saw 
a  chariot  of  camels  with  a  couple  of  horsemen,  a  chariot  of  asses, 
and  a  chariot  of  camels,  and  he  hearkened  diligently  with  much 
heed."  In  this  prophecy,  Christ  and  our  Prophet  are  plainly  al- 
luded to,  because  the  use  of  a  camel  for  conveyance  has  been  cus- 
tomary in  Arabia;  it  is  also  written  at  the  conclusion,  "And  behold 
here  cometh  a  chariot  of  horsemen,  and  he  answered  and  said, 
"Babylon  is  fallen,  Babylon  is  fallen,  and  all  the  graven  images  of 
her  gods  he  has  broken  unto  the  ground."  It  is  well  known  that 
the  breaking  of  images  has  particular  reference  to  our  Prophet, 
who  was  created  by  the  powerful  hand  of  Gcd.  Can  any  prophecy 
be  more  clear  than  this? 

2nd  prophecy.  It  is  written  in  the  same  chapter  of  Isaiah: 
"The  mighty  men  of  the  Children  of  Kedar  shall  be  diminished." 
This  is  a  plain  demonstration  in  favour  of  the  prophetic  character 
of  Mohammed,  because  Kedar  is  his  ancestor. 

3d  prophecy.  In  the  Gospel  of  John  is  written  with  reference 
to  his  mission,  "There  is  another  that  bears  witness  of  me,  and  I 
know  that  the  witness  which  he  witnesseth  of  me  is  true;"  John 
v.  32.  This  alludes  to  the  testimony  of  the  last  of  the  Prophets 
(Mohammed)  in  favour  of  Christ. 

4th  prophecy.  John  i.  26,  27,  and  Matt.  iii.  11,  is  also  a  con- 
vincing proof  in  favour  of  a  Prophet  greater  than  Christ;  and  who 
else  but  our  Prophet  is  endowed  with  such  attributes? 

5th  prophecy.  In  the  Revelation  of  John,  at  the  end  of  the 
second  chapter,  Rev.  ii.  26, 27,  is  in  favour  of  the  mission  of  Mo- 
hammed, who  vanquished  with  the  sword  in  religious  wars;  and 
it  is  probable  that  it  may  have  reference  to  the  reign  of  Mohde. 

The  Mohammedans  agree  in  saying  that  at  the  end  of  the  world 
he  will  make  war  against  infidels,  and  convert  all  sects  to  Islam- 
ism.  Jesus  Christ  will  also  descend  at  the  time,  and  precede  him. 
In  this  case  also  this  prophecy  confirms  the  prophecy  of  Moham- 
med's mission. 


Kingdom  of  Oude.— 1833.  261 

As  to  your  combining  Matt.  xxiv.  and  xxv.  with  the  Revelations 
of  St.  John  in  support  of  the  approaching1  appearance  of  Christ, 
there  are  two  ways  in  combating  that  argument.  The  signs  which 
you  take  for  granted,  are  either  of  those  upon  which  Christ's  ap- 
pearance rests:  in  this  case,  Christ  ought  to  appear  now,  for  these 
signs  have  happened;  or  else  other  signs  are  required,  the  occur- 
rence of  which  will  determine  the  appearance  of  Christ,  (which 
we  wish  for  and  expect,)  and  it  will  be  cotemporary  with  the  ap- 
pearance of  Imam  Mohde;  but  how  can  the  remaining  signs  take 
place  within  this  limited  period]  Beside  this,  certain  signs  men- 
tioned in  Matthew  are  very  doubtful.  "There  will  be  wars  and 
rumours  of  wars,  nations  will  rise  against  nations."  Such  has 
been  the  case  ever  since  Mohammedanism  has  spread.  There 
have  been  revolutions,  and  changes,  and  wars  in  all  ages,  and  in 
all  countries.  Persons  conversant,  with  history,  know  that  in  the 
times  of  Tamerlan,  Halakoo,  and  Nadir,  great  wars  broke  out, 
vast  numbers  were  killed,  and  empires  overturned.  The  selection 
of  examples  made  to  this  effect,  and  which  we  have  read  in  the 
newspapers,  are  not  argumentative;  because  to  give  weight  to  a 
sign,  it  is  requisite  that  it  should  be  accompanied  with  the  thing 
connected  with  it.  These  changes  have  always  taken  place, 
agreeably  to  the  saying  that  the  world  is  changeable;  they  have 
no  particular  reference  to  your  object,  nor  have  they  any  thing 
to  do  with  the  signs.  In  the  same  chapter  of  the  Gospel  of 
Matthew,  there  is  another  part  of  which  it  is  unknown  why  you 
omitted  to  make  mention.  "These  rumours  are  the  beginning  of 
affliction;"  then  will  they  involve  you  in  hardship,  and  give  you 
up  to  death  to  the  end.  Christians  are  at  present  in  the  height  of 
their  glory  and  power,  how  can  this  be  reconciled  with  the  signs'? 
The  truth  is,  that  it  has  happened  in  every  age,  that  one  nation 
has  triumphed  over  another,  and  the  world  has  frequently  experi- 
enced anarchy,  yet  in  various  degrees.  Those  which  you  consti- 
tute as  signs,  should  bear  no  resemblance  to  those  that  have  pre- 
ceded. But  those  events  which  have  occurred  in  these  times, 
cannot  be  said  to  have  been  in  any  high  degree  contrasted  with 
past  occurrences;  on  the  contrary,  former  events  have  exceeded  in 
importance  those  of  the  present  age.  Since  therefore  these  events 
cannot  be  made  applicable  to  the  coming  of  Christ,  how  can  they 
be  taken  for  signs,  unless  it  is  said,  that  all  signs  are  typical  of 
Christ's  appearance,  without  reference  to  any  particular  sign;  and 
that  the  multiplication  of  these  signs  shall  consist  in  wars,  famine, 
pestilence,  &c. 

The  second  point  embraces  two  things: 

1.  The  spreading  of  the  good  news  by  the  angel  flying  in  all  the 
countries  of  the  earth;  and  next,  the  darkening  of  the  sun.  To  this 
it  is  answered,  that  it  is  unreasonable  to  argue,  that  by  the  spread- 
ing of  the  good  news,  the  propagation  of  the  Gospel  is  meant;  and 
why  should  it  not  be  allowed,  that  the  heavenly  voice  would  be 
heard  at  the  coming  of  God's  elect,  as  is  fully  described  in  our 
traditionary  books,  with  reference  to  Imaum  Monde?   Besides,  the 


2G2  Kingdom  of  Oude.— 1833. 

dissemination  of  the  Gospel  has  not  depended  upon  you,  it  has 
been  circulated  throughout  the  world  for  a  long  time. 

On  what  ground  do  you  call  the  New  Testament  the  Word  of 
God?  If  you  say  that  it  is  actually  the  Word  of  God,  without  the 
participation  of  any  one;  every  person  that  has  seen  these  Gospels, 
knows  that  they  are  either  the  word  of  Christ  or  of  his  Apostles, 
and  not  the  word  of  God.  If  you  mean  that  they  have  been  in- 
spired by  God,  the  thing  is  possible;  but  in  this  case,  the  same 
will  be  applicable  to  the  books  of  all  the  Prophets,  and  to  the  Old 
Testament,  which  will  be  taken  for  granted;  and  they  will  meta- 
phorically be  called  heavenly  books,  contrary  to  the  Koran,  which 
every  one  on  reading  finds  to  be  the  word  of  God,  from  the  manner 
in  which  it  is  composed,  particularly  with  reference  to  its  elegance, 
and  perspicuity,  and  strength. 

The  darkening  of  the  sun  and  moon  is  evident,  because  the  sun 
is  the  greatest  of  all  planets,  and  the  moon  is  a  planet  of  the  first 
heaven;  they  will  certainly  lose  their  light.  To  suppose  thereby 
the  overturning  of  any  kingdom,  and  of  a  particular  place,  which 
you  fully  described  in  your  letter,  is  unreasonable.  To  bring  as 
evidence  Joseph's  dream,  is  useless  to  your  object:  first,  because 
an  expression  may  be  metaphorical  in  one  place,  and  not  in  another; 
beside  this,  the  overthrow  of  all  kingdoms,  which,  according  to 
you,  it  must  denote,  has  never  taken  place. 


This  is  the  answer  of  Joseph  Wolff,  to  the  learned  Emeer  Sayd 
Ahmed,  Mujtehed  of  the  Sheah  at  Lucknow. 

You  say: 

First.  "In  the  above  citation  the  name  of  Christ  is  not  at  all 
mentioned,  etc." 

If  3Tou  were  to  prove  to  me  something  from  a  certain  text  in  the 
Koran,  and  I  were  to  answer  you  in  the  manner  in  which  you  an- 
swer me,  you  would  tell  me,  "read  the  whole  contents  of  the  pre- 
ceding chapter,  which  are  in  strict  connection  with  this  verse." 
I  give  you  now  the  same  answer.  The  contents  of  Daniel  ii.  and 
again  vii.  1 — 28,  are  a  fourfold  succession  of  kingdoms,  which 
should  arise  out  of  the  earth,  but  which  should  nut  endure  for  ever; 
whereas  the  kingdom  of  the  Son  of  Man  and  his  saints,  of  whom 
Daniel  speaks,  should  endure  for  ever.  That  the  "Son  of  Man, 
coming  in  the  clouds  of  heaven,"  mentioned  in  verse  13,  is  Christ 
the  expected  Messiah,  is  not  only  admitted  by  Christians  and  Jewish 
commentators,  but  must  be  likewise  admitted  by  you,  as  an  ortho- 
dox Mohammedan;  for  according  to  the  Koran  and  your  Hadees, 
Christ,  not  Mohammed,  went  in  the  form  of  the  Son  of  Man  to 
heaven,  and  therefore  he  only  can  return  in  that  form.  Now  all  true 
Mohammedans  believe  what  the  Koran  contains,  and  the  Koran 
says  that  Christ  was  not  actually  crucified,  but  that  it  was  merely 
a  iikeness  of  Christ,  and  that  Christ  himself  was  translated  to 
heaven  in  the  body  in  which  he  shall  reappear  on  earth. 

The  eighth  and  following  chapters  of  Daniel  contain  a  succession 


Kingdom  of  Oude.—\QZZ.  263 

of  events  which  shall  precede  and  follow  the  coming  of  that  Son  of 
Man,-  one  of  them  is  in  chapter  viii.  14:  "That  the  sanctuary  should 
be  cleansed,"  i.  e.  Jerusalem,  called  in  Hebrew  znp  a  name  which 
the  Jews  gave  to  that  place  from  time  immemorial,  and  on  which  ac- 
count it  was  called  by  the  Mohammedans  Kudus,  i.  e.  holy.  It  is  there- 
fore clear  that  the  cleansing  of  the  sanctuary  shall  be  concomitant 
with  those  wonders  (vii.  13.),  when  the  four  empires  shall  be  broken 
to  pieces  by  that  "Stone"  which  shall  descend  from  heaven,  i.  e. 
the  Son  of  Man,  in  order  that  He,  the  Lord  of  glory,  may  enter  into 
that  cleansed  sanctuary.  By  that  "Ram,  He-Goat,"  etc.  to  which 
you  allude,  are  here  meant  different  Kings,  which  is  explained  in 
the  text  itself,  i.  e.  of  the  Babylonian,  Persian,  Grecian,  and  Roman 
empires. 

Secondly.  "As  to  your  writing  that  the  time  of  Daniel  was  453 
years  before  that  of  Christ,  etc." 

If  you  read  over  my  letter,  you  will  perceive  that  you  have  mis- 
taken me.  I  said,  that  I  reason  from  analogy.  The  number  1260 
— 1290,  as  well  as  the  seventy  weeks  (which  latter  relate  to  our 
Lord's  first  advent),  clearly  specify  some  great  public  transaction, 
from  which  we  are  to  commence  dating.  The  1260  prophetic  days, 
or  years,  are  dated  then  from  the  "giving  the  saints  into  the  hands 
of  the  little  horn;"  the  seventy  weeks  from  the  issuing  forth  the 
commandment  to  restore  and  build  the  temple,  are  dated  from  the  only 
remaining  great  event,  which  is  farther  recorded  in  Scripture,  Nehe- 
miah  ix.  and  xi.  and  that  is  the  complete  re-establishment  of  the  daily 
sacrifice:  now  this  re-establishment  of  the  daily  sacrifice  took  place 
453  years  B.C.  So  that  the  whole  of  your  second  objection  falls 
to  the  ground,  as  not  applicable  to  my  former  letter.  Beside  this, 
you  should  have  mentioned  the  names  of  the  translators  of  the 
English  authors  alluded  to,  for  I  am  sure  that  there  is  not  one  Eng- 
lish book  in  which  you  will  find  the  numbers  you  mention,  nor  is 
there  an  English  book  about  Daniel  translated  into  the  Persian 
language. 

Thirdly.  "It  mentions  days  and  not  years." 

I  answer,  that  by  a  prophetic  day,  a  year  is  meant,  that  is  clear 
by  Ezekiel  iv.  4,  5.  And  that  Daniel  took  this  method  of  count- 
ing days  for  years,  according  to  Ezekiel,  his  cotemporary,  is  clear 
by  Daniel  ix.;  for  both  profane  and  sacred  history  teach  us  that 
"from  the  going  forth  of  the  commandment  to  restore  and  to  build 
Jerusalem,  unto  the  Messiah,  and  the  cutting  off  of  the  Messiah," 
as  many  years  did  elapse  as  Daniel  prophesied  days  should  elapse. 
(Daniel  ix.  25,  26.)  You  cited  above  English  authorities  without 
giving  their  names;  I  now  give  you  English  authorities  with  their 
names,  i.  e.  the  famous  Doctor  Scott  in  his  answer  to  the  Jewish 
Rabbi  Crool;  Doctor  Mant,  in  his  commentary  of  the  Bible;  Newton, 
Hooper,  etc.  and  I  would  quote  also  the  Italian  and  Spanish  au- 
thors, Cornelius  a  Lapide,  Bellarmin,  and  Ben  Ezra. 

Fourthly.  You  cite  Matth.  xxiv.  36. 

I  ask  you,  did  our  Lord  say  that  that  day  and  hour  should  never 
be  known]     Did  he  not  give  us  signs  of  the  times,  in  order  that 


264  Kingdom  of  Oude.— -1833. 

we  may  know  at  least  the  approach  of  his  coming,  as  one  knows 
the  approach  of  the  summer  by  the  fig  tree  putting  forth  its  leaves'? 
Matth.  xxiv.  32.  Are  we  never  to  know  that  period,  whilst  He 
himself  exhorteth  us  not  only  to  read  Daniel  the  Prophet,  but  to 
understand  it]  and  in  that  very  Daniel,  where  it  is  said  that  the 
words  were  shut  up  to  the  time  of  the  end  (which  was  the  case  in 
his  time),  and  "that  many  shall  run  to  and  fro,"  (an  Hebrew  ex- 
pression for  observing  and  thinking  upon  the  time,)  "and  know ledge 
(regarding  that  time)  shall  be  increased.  Daniel  xii.  4.  Beside  this, 
our  Lord  does  not  intend  to  say  by  this,  that  the  approach  of  the 
time  shall  not  be  known,  but  that  the  exact  "day  and  Aowr  knoweth 
no  man;"  enough,  he  does  say,  shall  be  known  by  the  signs  of  the 
times  to  induce  us  to  prepare  for  his  coming,  as  Noah  prepared  the 
ark;  (for  he  compares  those  days  to  the  days  of  Noah.  Matt.  xxiv. 
37 — 41.)  Enough  is  revealed  to  us  in  the  Scripture,  to  know  by 
all  that  has  come  to  pass  in  the  Eastern  and  Western  Roman  em- 
pires, that  He,  Christ,  will  soon  set  up  the  ark  of  his  Church,  as 
the  only  possible  place  of  safety.  When  you  say  that  angels  ought 
to  know  it,  you  pre-suppose  that  we  ought  to  believe  in  the  om- 
niscience of  ano-els;  but  omniscience  is  the  exclusive  attribute  of 
God. 

Fifthly.  You  then  come  to  the  prophetic  office  of  Mohammed, 
and  say,  "although  there  are  many  prophecies  respecting  him,  yet 
to  avoid  lengthening,  etc.  a  few  are  mentioned;"  and  then  you  cite 
Isaiah  xxi.  7. 

1st.  If  Mohammed  be  meant  here,  the  Prophet  does  not  make 
mention  of  him  to  his  advantage;  for  he  would  then  be  described 
not  as  a  Prophet,  but  as  a  "burden,"  i.  e.  misfortune  to  the  country, 
Isaiah  xxi.  1,  (the  burden.)  2,  "A  grievous  vision,"  3,  4.  2ndly. 
You  have  not  one  proof  that  Mohammed  was  to  ride  upon  one  of 
those  "camels."  Every  attentive  reader  of  this  text  will  observe 
the  description  of  such  a  concourse  of  nations  only  as  is  to  be  found 
in  the  East.  And  again,  should  he  be  meant  here,  he  would  be 
merely  described  (as  I  believe  him  to  be  described  in  other  parts 
of  Daniel)  as  an  instrument  for  chastising  the  sins  of  men;  as  one, 
as  Daniel  saith,  "who  devoured  much  flesh,"  Daniel  vii.  5.  But 
this  argument  alone  will  refute  the  hypothesis  that  Mohammed  and 
his  Caliphs  were  the  persons  spoken  of  in  chapter  xxi.  9,  as 
"coming  with  horsemen  and  crying,  Babylon  is  fallen,  is  fallen, 
etc."  Mohammed  was  not  in  existence  till  very  many  (about  12) 
centuries  after  the  destruction  of  Babylon.  Thus  I  have  answered 
all  your  citations  from  Isaiah  xxi. 

You  produce  John  v.  32,  and  say,  "this  alludes  to  the  testimony 
of  the  last  of  the  Prophets  (Mohammed)  in  favour  of  Christ." 

Christ  himself  mentions  in  John  viii.  18,  with  the  very  name, 
the  Witness  he  meant.  "I  am  one  that  bear  witness  of  myself, 
and  the  Father  that  sent  me  beareth  witness  of  me." 

Mohammed  contradicted  the  witness  of  Christ  in  the  Koran. 
Christ  witnessed  that  he  himself  was  the  Son  of  God,  Matt.  xxvi. 
63,  64.  John  i.  34.  Luke  i.  35,  etc.  this  the  Koran  denies. 


Kingdom  of  Oude. — 1833.  265 

Sixthly.  You  say,  that  "in  John  i.  26,  27,  and  Matt.  iii.  11,  you 
have  a  convincing  proof  in  favour  of  a  Prophet  greater  than  Christ, 
and  who  else,  you  add,  but  our  Prophet  is  endowed  with  such  at- 
tributes?" 

These  are  very  unfortunate  citations  indeed  for  corroborating  the 
prophetic  office  of  your  Prophet;  for  John  the  Baptist  spoke  of  one 
who  was  then  "among  them,"  and  in  verse  29,  the  very  person  is 
mentioned  (Jesus);  and  the  same  is  maintained  in  Matt.  iii.  13, 14, 
15,  where  it  is  again  distinctly  shewn  that  Jesus  was  the  very  man 
to  whom  John  alluded. 

You  say  that  "in  Rev.  ii.  26,  27,  either  Mohammed  or  the  pro- 
mised Mohde  was  meant." 

1st.  That  Mohammed  cannot  be  meant,  is  clear  by  this,  that 
Mohammed  did  not  "keep  the  works  of  Christ;"  for  in  this  very 
book  which  you  cite,  Christ  is  called  the  Beginning  and  the  End, 
which  Mohammed  frequently  denied. 

2ndly.  Mohde  cannot  be  meant,  for  he  is  only  to  be  found  in 
later  and  not  inspired  writings  of  the  Mohammedans,  and  not  even 
alluded  to  in  the  Koran. 

Seventhly.  You  ask,  "How  can  the  remaining  signs  take  place 
within  this  limited  period?" 

I  answer  with  your  Koran:  "God  said:  Let  it  be,  and  it  was." 
To  God  everything  is  possible,  He  said:  "Let  there  be  light,  and 
it  was  light." 

Eighthly.  You  say,  that  "to  give  weight  to  a  sign,  it  is  requisite 
that  it  should  be  accompanied  with  the  thing  signified."  This  is 
absurd;  for  instance,  if  I  were  to  say  that  the  death  of  such  and 
such  a  King,  or  the  war  with  such  and  such  a  nation,  should  be  a 
sign  that  any  particular  dynasty  should  begin  to  govern;  it  dees  net 
follow  from  this,  that  the  dynasty  alluded  to  should  begin  to  govern 
at  that  very  moment  in  which  the  sign  was  given. 

Ninthly.  "These  changes  have  always  taken  place,  etc." 

That  the  changes  which  shall  take  place  will  be  analogous  to 
the  changes  of  past  events,  was  predicted  by  our  Lord  himself,  that 
it  shall  be  "as  in  the  days  of  Noah;  but  woe  unto  those,  who  will 
en  this  account  ask,  "where  is  the  promise  of  his  coming]"  You 
Mohammedans  do  not  seek  a  God  who  reveals  himself  in  the 
works  of  nature,  and  who  from  one  period  of  the  world  to  another, 
demonstrates  by  the  events  of  the  world  the  truth  of  revelation;  but 
you  have  an  imaginary  God,  who,  as  you  justly  say,  is  a  contrast  to 
the  works  of  nature.  Your's  is  not  a  God  who  "sends  rain  upon 
the  just  and  upon  the  unjust."  Your  Prophets  are  not  natural  cha- 
racters, but  all  immaculate;  your's  is  not  a  religion  of  love  and  of 
mercy,  but  a  religion  of  persecution  and  of  hatred.  And  I  must 
observe,  that  it  is  highly  inconsistent  of  the  Mohammedans,  to  prove 
the  divine  message  of  Mohammed  from  our  books,  which  you  declare 
to  have  been  corrupted,  whilst  you  admit  that  they  contain  most 
stupendous  prophecies. 

Tenthly.  You  say  that  "Christians  are  at  present  in  the  height 
of  their  glory,  etc." 
23 


266  British  India.— 1833. 

This  is  the  more  awful  for  you  Mohammedans;  for  those  very 
judgments  are  predicted  to  break  out  over  those  portions  of  the 
earth  which  are  partly  ruled  by  Mohammedan  powers. 

Eleventhly.  "The  spreading  of  the  good  news  by  the  angel  flying, 
etc." 

I  answer  that  the  expression  good  news  is  in  the  original,  Reve- 
lations xiv.  6,  Evayfajov  and  means  the  very  word  Gospel.  As  to 
Mohde,  I  have  already  said,  that  he  is  a  personage  not  even  men- 
tioned in  the  Koran. 

Twelfthly.  "On  what  ground  do  you  call  the  New  Testament  the 
Word  of  God!  etc." 

I  answer  first,  that  we  call  it  the  Word  of  God,  because  it  con* 
tains  the  words  of  Christ,  who  was  God,  and  the  words  of  His 
Apostles,  who  were  inspired  by  him.  It  seems  that  you  are  not 
aware  that  the  whole  of  the  Old  Testament  is  also  considered  by 
Christians  to  be  the  Word  of  God;  your  asserted  reason,  why  the 
Koran  must  be  the  word  of  God,  is  not  convincing;  for  there  are 
wicked  people,  even  infidels,  who  composed  books  with  wonderful 
elegance,  and  perspicuity,  and  strength.  Moreover  many  of  the 
Persians  declare  that  Saadi  is  written  with  superior  elegance;  and 
some  of  the  Arabians  assert,  that  the  Mekamat  Hariri  is  written  in 
far  superior  language  than  the  Koran. 

That  the  sun  and  moon  are  metaphors,  as  applied  in  Joseph's 
dream,  is  confirmed  by  the  very  wTords  of  Christ;  for  I  must  repeat 
what  I  have  already  observed  as  an  answer  to  your  first  objection, 
that  in  order  to  understand  well  the  meaning  of  a  verse,  one  must 
read  the  preceding  chapter  or  chapters  connected  with  that  verse; 
so  we  must  do  here.  In  Mathew  xxii.  Christ  begins  to  speak 
about  the  future  kingdom  to  be  established,  not  in  plain  terms, 
but  in  parables,  called  in  Arabic  imsaal,  and  in  Hebrew  xn-hz't:. 
And  that  sun  and  moon  is  an  oriental  imagery  for  King  and  Queen, 
you  yourself  will  admit.  I  would  also  remark,  that  it  is  necessary 
to  hold  in  connection  the  Old  and  New  Testament.  Christ,  in 
speaking  to  the  Jews,  was  accustomed  to  refer  to  the  Old  Testament. 
Now  there  is  a  connection  between  the  parabolic  language  of  Christ 
in  the  22nd  chapter  of  Matthew,  and  the  parabolic  language  of  the 
Prophet  Isaiah  in  his  34th  chapter,  4th  and  5th  verses;  both  use 
the  imagery  of  Eastern  idiom.  Isaiah's  "host  of  heaven"  signifies 
royal  power,  as  the  King  of  Babylon  was  called  "the  morning  star," 
Isaiah  14;  and  as  the  King  of  Persia  is  called  the  "sun  of  the  em- 
pire;" and  as  the  empire  of  China  is  called  the  "celestial  empire." 

Thus  my  assertion  is  borne  out  by  texts  in  Scripture,  by  Christ's 
word,  and  by  the  language  of  Oriental  literature. 

Yours  truly, 

Joseph  Wolff. 

departure  from  lucknow. 

Feb.  3. — I  preached  in  the  British  residency;  after  the  service 
was  over,  three  Mussnlmans  called,  and  desired  instructions  in 
Christianity. 

In  the  afternoon  I  preached  in  the  cantonment;  then  took  a  cor- 


British  India.— 1833.  267 

dial  farewell  of  Major  and  Mrs.  Low,  and  Sir  Jeremiah  and  Lady- 
Bryant,  and  set  off  for  Cownpore.  Here  I  again  lodged  with  my 
excellent  friend  Lieutenant  Conolly,  who  has  lately  published  his 
travels  through  Affghanistaun;  he  is  a  man  of  strict  principles, 
deep  religion  and  research;  but  as  he  had  no  interest,  his  merits 
have  been  overlooked. 

Feb.  5. — I  dined  with  Colonel  Whish,  and  expounded  the  Scrip- 
ture in  his  house. 

Feb.  6. — I  lectured  in  the  tents  of  the  English  officers,  and 
preached  to  several  native  officers  who  professed  the  Mohammedan 
religion.  One  of  the  Subdars,  i.  e.  native  officers,  made  this  en- 
quiry: "If  Jesus  Christ  was  a  King,  why  did  he  not  coin  money]" 
Another  replied,  that  he  came  not  as  a  King,  but  as  a  Fakeer  (poor 
man).  Another  said,  he  would  die  in  the  religion  in  which  he 
was  born.  I  replied,  that  his  ancestors  did  not  think  so,  for  they 
were  idolaters  and  became  Mohammedans;  and  no  man  says,  that 
he  will  die  poor,  because  his  father  has  been  poor. 

Feb.  9. — I  had  again  the  greater  part  of  the  day  discussions  with 
the  Mussulmans,  in  which  Conolly  kindly  assisted  me. 

Feb.  11. — I  called  on  the  Roman  Catholic  Priest,  an  Italian,  who 
was  a  well  informed  man. 

Feb.  12. — I  left  Cownpore  with  Captain  Layard,  and  arrived  at 
Futtehpore,  where  I  lectured,  and  took  up  my  abode  with  Mr. 
Rivaz,  an  excellent  and  pious  gentleman.  I  met  there  with  a  bold, 
talkative,  and  self  conceited  sciolus,  who  without  knowing  any 
thing  of  the  Sanscrit  tongue,  talked  nonsense  about  the  antiquity 
and  excellency  of  the  Vedas.  According  to  the  great  Sanscrit 
scholar,  Horace  Wilson,  the  Vedas  are  little  known  yet,  and  no 
satisfactory-  data  exist  for  computing  their  antiquity.  The  compu- 
tation of  Mr.  Colebrooke  makes  them  about  1400  years  anterior  to 
Christianity.  Munoo  Smerti  is  supposed  to  have  been  composed 
about  seven  centuries  B.  C;  frequent  references  are  made  to  the 
Vedas  in  this  work. 

Feb.  15. — Arrived  at  Allahabad,  a  place  of  pilgrimage  for  Hin- 
doos; as  the  Gunga  (Ganges)  flows  here.  I  lived  half  the  time 
with  Mr.  Fane,  and  the  other  part  of  my  stay  with  Mr.  Turnbull 
and  Caldecotte;  preached  in  the  churchy  and  lectured  in  the  free- 
masons' hall. 

ARRIVAL  AT  BENARES. 

Feb.  20. — I  arrived  at  Benares,  and  took  up  my  abode  with  Gene- 
ral White.  I  visited  the  zealous  and  pious  Missionaries  of  the 
Church  Missionary  Society,  Messrs.  Smith,  Leupold,  and  Knorp. 
They  assisted  me  in  managing  my  affairs,  and  in  preaching,  and 
making  researches;  and  so  did  also  the  Rev.  Mr.  Hammond,  for 
whom  I  preached  in  the  church  and  lectured. 

Feb.  21. — I  breakfasted  with  the  above  mentioned  Missionaries. 
Mr.  and  Mrs.  Smith  of  the  Church  Missionary  Society  have  esta- 
blished a  school  for  Hindoo  and  Mohammedan  girls  and  boys, 
who  learn  by  heart  the  ten  commandments,  and  portions  of  Scripture. 


268  British  India.— 1833. 


The  mythological  reason  given  for  the  sanctity  of  Benares,  is, 
that  during  one  of  the  great  periodical  deluges,  termed  Muhapru- 
lugas,  the  space  forming  the  holy  ground  was  raised  by  supernatu- 
ral means,  so  as  to  remain  above  the  waters,  which  had  drowned 
the  rest  of  the  world.  The  Hindoos  in  general  believe,  that  as  the 
fruit  of  pious  pilgrimages,  they  will  after  death  be  translated  into 
one  of  their  heavens,  "Deva  Soku,"  in  consequence  of  their  virtu- 
ous acts,  obtaining  for  a  limited  period  the  preponderance  over  those 
of  an  evil  tendency.  The  length  of  their  abode  in  Deva  Soku  will 
depend  upon  the  number  of  their  good  deeds,  and  of  the  pilgrim- 
ages made,  each  of  the  latter  conferring  its  distinct  blessing;  when 
the  value  of  virtuous  actions  and  pilgrimages  is  expended,  they 
must  be  born  again  into  this  world. 

Those  dying  at  Benares,  obtain  Inokhshu,  or  absorption  into  the 
Deity;  for  it  is  necessary  to  have  attained  "gyan,"  or  a  perfect 
knowledge  of  the  Godhead,  &c.  and  Bueragyn,  or  a  total  indiffer- 
ence to  all  matters,  mundane  and  celestial,  to  be  qualified  for  ab- 
sorption; all  which  is  of  very  difficult  acquirement,  in  the  prescribed 
way  of  hard  study,  penances,  &c. 

The  Pooranus  are  full  of  miracles,  or  prodigies,  and  Benares  has 
its  share  of  these;  but  they  do  not  correspond  with  our  notions  of 
miracles;  they  are  fabulous  and  unnatural  stories  respecting  gods, 
semi-gods,  and  saints.  There  are  many  good  Pundits  at  Benares; 
among  the  most  distinguished  are:  Ram  Krishnu  Misru,  Saaruj 
Narayun  Shastree,  Damadur  Shastree,  Bal  Krishnu  Bhuttu,  Suda 
►Sivu  Bhuttu,  Narajan  Bhutta  Charuj. 

Benares  had  fallen  into  decay,  with  other  celebrated  places  of 
pilgrimage,  in  the  commencement  of  the  reign  of  Bikrumaditzu, 
whose  era,  of  which  the  present  year  is  1889,  still  subsists.  This 
Prince  is  said  to  have  restored  seven  great  Teeruthastano  (places 
of  pilgrimage)  viz.  Banarus,  Ujoodhya,  Muthoara,  Mayaoojeen, 
Sein  Kanche,  Aunteenogur,  Dwacku,  which  bears  the  name  of  a 
Rajah  of  Benares,  who  four  or  five  centuries  ago  is  said  to  have 
done  much  for  improving  the  city. 

EEDAS  (HOLY  BOOKS). 

There  are  four  Bedas:  Rig,  Jojoor,  Sami,  and  Authuroo.  The 
principal  divisions  of  the  Bedas  are,  the  Muntru  and  Bruhmun. 
The  Muntru  consists  of  holy  mystical  texts,  which  are  explained 
in  the  Bruhmun.  These  relate  chiefly  to  the  different  rites  prac- 
tised by  the  Hindoos.  The  Bruhmun  likewise  treats  of  the  God- 
head, and  its  energies  displayed  in  the  creation.  The  Grehya,  an- 
other portion  of  Bedas,  prescribes  the  application  of  the  several 
ablutions  to  different  classes,  and  their  appropriate  rites.  The 
Bedas  are  entirely  doctrinal,  containing  only  matter  considered  in 
that  light  by  the  Hindoos.  The  Hindoos  have  a  number  of  expia- 
tory rites,  chiefly  of  the  nature  of  penances  for  sin;  they  have  also 
sacrifices  to  avert  evil,  and  to  expiate  for  omissions,  but  (Mr.  Wil- 
son says)  they  have  no  propitiatory  sacrifices,  in  the  Mosaic  ac- 


British  India.— 1833.  269 

ceptation  of  the  term.  The  Hindoo  philosophy  is  monotheistical, 
and  even  in  popular  opinion  the  plurality  of  Gods  is  resolvable  into 
the  one  Atma,  Purumatma,  or  Bruhma,  the  great  author  of  all  crea- 
tures, from  whom  they  emanated,  and  to  whom  they  will  eventu- 
ally return.  This  unknown  supreme  God  has  manifested  himself 
in  various  ways  in  the  creation,  and  all  things  in  heaven  and  earth 
are  dependant  upon  him;  the  common  ritual  however,  is  of  a  the- 
istical  character. 

NAMES  OF  GOD. 

1.  Atma,  or  spirit.  2.  Puramatma,  or  great  spirit  of  the  soul 
of  the  universe.  3.  Eesher,  Eeshoura  and  Pourmeshoura,  Lord 
of  all  things.  4.  Bibher,  the  Being  who  pervades  all  things,  and 
the  whole  universe.  5.  Brahma,  which  word  is  derived  from  a 
word  signifying  an  increase,  support,  &c.  and  refers  to  the  univer- 
sal providence  of  the  Almighty. 

NOTICES  AMONG  THE  HINDOOS  WITH  REGARD  TO  OUR  LORD. 

Mr.  Horace  Wilson  writes  to  me,  that  the  Hindoos  have  no  re- 
cords of  our  Saviour  in  their  writings.  It  has  been  thought,  that 
some  of  the  legends  of  Krishna,  and  of  one  of  their  Princes,  Sali- 
vahana,  who  lived  76  years  after  Christ,  indicated  some  reference 
to  the  Evangelium  Infantiae,  and  other  spurious  Gospels;  but  the 
resemblance  is  very  doubtful.  There  is,  according  to  all  accounts 
I  have  heard  from  the  learned  in  Hindoostaun,  nothing  in  the  Hin- 
doo writings  which  can  be  referred  to  the  Jews,  to  Moses,  or  the 
Prophets.  The  Hindoos  believe,  that  those  who  are  not  Hindoos 
will  at  last  obtain  absorption  into  the  Godhead. 

THEIR  CONNECTION  WITH  EGYPT. 

Capt.  Thorsby  tells  me,  that  there  can  be  no  doubt  an  intimate 
connection  once  subsisted  between  Egypt  and  India,  but  the  extent 
of  it  is  not  to  be  ascertained  from  the  Sanscrit  books.  The  tenth 
and  last  incarnation  of  Vishnoo  Kalki,  to  take  place,  according  to 
the  belief  of  the  Hindoos,  about  427,000  years  from  hence,  may 
be  thought  to  offer  some  analogy  to  the  advent  of  a  Messiah.  But 
Vishnoo  is  to  come  to  destroy  the  world  for  a  season,  until  the 
next  great  period  of  four  ages  recommences.  The  Hindoos  have 
a  record  of  the  submersion  of  the  world  by  a  deluge,  with  many 
circumstances  that  resemble  the  Mosaic  narrative,  as  already 
observed. 

JUGURNAUTH. 

Jugurnauth,  derived  from  Jugur,  the  World  or  Universe,  and 
Nath,  Lord  or  master. 

Upon  the  mountain  Nilachul  Pahur  stood  the  image  of  Nilmad- 
hoe  Vishnoo.  This  hill,  with  its  image,  sunk  down,  and  was  over- 
whelmed by  the  sea.  Juderudyumnah,  a  Rajah  of  Malwa  in  the 
Sutyjoog,  replaced  the  image,  with  another  upon  the  sea  shore,  op- 
posite to  the  place  where  the  former  hill  stood;  the  new  image  was 
called  Jugurnuth,  and  a  pilgrimage  to  it  recommended;  gradually 
23* 


270  British  India 1833. 

it  became  a  place  of  great  resort  for  pilgrims.    The  horrors  com- 
mitted there  are  described  by  Buchanan. 

SANSCRIT  COLLEGE  AT  BENARES. 

The  Sanscrit  college  at  Benares  was  established  about  forty 
years  ago  by  government,  at  the  recommendation  of  Mr.  Dun- 
can, then  Agent  to  the  Governor  General,  afterwards  Governor  of 
Bombay.  The  following  are  the  branches  of  study.  1.  Gram- 
mar, which  is  founded  upon  the  Sutrus,  or  sacred  rules  of  Panini. 
These  are  intelligible  without  commentary.  The  philological 
works  are  numerous,  but  the  Mahabhashgo  stands  at  the  head  of 
them.  2.  Poetry,  and  works  on  rhetoric.  3.  Nature  of  the  Divi- 
nity, called  Vedanhu.  4.  Minansa,  or  the  ritual  of  the  Vedas. 
5.  Sankhya,  a  system  of  philosophy.  6.  The  Pooranus,  or  epic 
poems  of  Muhabharutu  and  Ramayanu.  7.  Arithmetic,  Mathe- 
matics and  Astronomy,  all  included  under  the  head  of  Jyotish- 
Shastra.  8.  The  Dhurmu,  Shastru  or  Hindoo  law;  a  code  for  the 
general  conduct  of  Hindoos,  moral  and  practical,  including  expia- 
tory rites,  and  ceremonies. 

There  is  also  a  class  for  the  study  of  Arabic  and  Persian  attach- 
ed to  the  college. 

The  amount  per  annum  allowed  by  government  for  the  expense 
of  the  establishment  is  20,000  rupees.  The  English  seminary  was 
founded  between  two  and  three  years  ago.  There  are  at  present  70 
pupils  attached  to  it.  This  institution  will  of  course  rise  in  im- 
portance, if  due  attention  is  paid  to  it. 

The  free  school  at  Benares  was  founded  by  Baboo  Ine  Narayun, 
father  of  Raja  Kalee  Sonkurnu.  English,  Bengalee,  Persian,  and 
Hindoostanee,  are  taught  there.  It  was  endowed  by  the  founder, 
and  placed  under  the  control  of  the  Church  Missionary  Society. 

Captain  Thorsby,  the  Director  of  the  Hindoo  college,  went  with 
me  to  shew  me  the  temple  Bishwar,  which  signifies  Lord  of  the 
universe,  and  is  one  of  the  names  of  Sheeva  or  Mahadeo.  This  is 
the  grand  temple  of  Benares.  Benares  is  likewise  called  Kaashe, 
resplendent. 

Benares,  derived  from  Baranusee,  means,  situated  near  the  sacred 
river  Ganges. 

Passing  the  Ganges  here,  I  saw  thousands  of  Hindoos  perform- 
ing their  Buja,  i.  e.  worship,  and  ablution,  and  washing  their 
clothes  in  the  river  Ganges.  When  will  that  glorious  time  come, 
when  the  inhabitants  of  Hindoostaun  shall  draw  water  from  the 
river  of  salvation! 

Feb.  21.  I  breakfasted  again  with  the  dear  Missionaries  Mr.  and 
Mrs.  Smith,  Leupold,  and  Knorp.  One  day  a  worldly  man  at 
Benares  told  me,  it  would  be  far  better  for  the  Missionaries  of 
Benares  to  establish  schools,  than  to  carry  on  controversies.  I 
asked,  "Have  they  no  school  here]"  Answer.  "Not  one."  Myself. 
"Do  you  know  Mr.  and  Mrs.  Smith?"  Ans.  "I  have  not  the  plea- 
sure of  knowing  them,  for  these  things  are  not  in  my  way."  M. 
"Now  I  have  the  pleasure  of  telling  you,  that  gentleman  and  his 


British  India 1833.  271 

lady  have  already  had  a  school  for  some  years,  consisting  of  150 
Hindoo  girls.  Ans.  "Poor  people,  they  are  bribed  with  money." 
M.  "How  should  you  know  this,  as  you  did  not  even  know  of  the 
existence  of  any  school  here,  nor  even  the  teacher's  name,  nor  took 
the  trouble  to  enquire!  Granting  them  to  be  the  children  of  poor 
Hindoos,  ought  only  the  rich  to  be  taught!"  I  give  this  short  dia- 
logue as  a  specimen  of  the  total  incompetency  and  unfitness,  and 
at  the  same  time  partiality  of  worldly  people  in  judging  about 
missionary  labours. 

Feb.  22. — I  lectured  again  in  the  Mint  house,  in  the  presence  of 
all  the  Missionaries,  and  all  the  inhabitants  of  Benares.  On  Sun- 
day 1  preached  in  the  Established  church. 


Galanos,  a  Greek  gentleman  from  Athens,  has  been  forty  years 
at  Benares  studying  the  Sanscrit  languages;  he  desires  now  to  re- 
turn to  Athens;  and  has  therefore  addressed  a  letter  to  Capo 
d'Istria. 

Feb.  26. — I  spent  again  half  a  day  with  the  Missionaries  of  the 
Church  Missionary  Society,  and  then  set  out  for  Ghuzepoor.  Just 
before  my  departure,  I  received  the  following  letter  from  Delhee, 
from  a  most  interesting  gentleman,  which  I  insert  herewith  to  shew 
what  different  sorts  of  observations  a  Missionary  hears  during  his 
errand  of  love.  The  gentleman  who  writes  to  me  thus,  is  an  ex- 
cellent and  most  philanthropic  character. 

Behlee,  1st  February.,  1833. 
My  dear  sir, 
I  have  the  pleasure  to  acknowledge  the  receipt  of  your  letter 
from  Lucknow.     I  will  forward  one  letter  for  Lord  Clare,  and  one 
for  Mr.  Bax,  Chief  Secretary  at  Bombay. 

I  shall  be  always  happy  to  hear  of  your  welfare,  and  at  present 
you  are  as  happy  as  it  is  possible  for  a  man  to  be.  When  you  are 
fifty,  you  will  be  sobered  down  to  a  staunch  metaphysician.  I 
beg  you  to  read  that  excellent  book  of  Mr.  Locke's  Christianity 
with  reason;  read  his  chapter  particularly  on  enthusiasm. 

Read  also  his  first  and  second  volume.  At  this  the  advancing 
season  of  the  year  be  careful  not  to  expose  yourself;  be  abstemious 
and  prudent.  Also  get  better  clothes,  and  a  better  cap.  The  King 
said,  "What  a  pity  it  is,  a  holy  father  looks  so  like  a  Captain." 
My  advice  will  make  you  laugh,  and  if  it  does,  that  even  is  some- 
thing in  the  way  of  good. 

I  am,  my  dear  sir,  yours  truly, 
(Signed)  Wm.  Fraser. 

I  arrived  at  Ghuzepoor  on 

Feb.  27 Where  I  resided  with  Mr.  Smith  the  Judge,  whose 

lady  is  pious  and  excellent. 

The  Rev.  Mr.  Rowlins,  Chaplain  to  this  station,  invited  me  to 
preach  in  his  church. 

ARRIVAL  AT  BUXAR. 

Feb.  28. — I  arrived  at  Buxar,  a  station  for  invalided  officers,  where 


272  British  India.— 1833. 

I  resided  with  Captain  Thomas,  who  was  entirely  convinced  of 
the  reappearance  of  our  Lord  Jesus  Christ  to  reign  on  earth. 

March  1. — I  called  on  Colonel  Bird,  who  arranged  about  my 
lectures.  I  then  lectured  on  the  1st  and  2nd  of  March;  and  on  the 
3d  I  preached  in  the  Bungalow. 

My  friends  in  Switzerland  will  be  interested  in  learning  that  I 
met  at  Buxar  an  old  invalided  garrison  sergeant,  born  at  Frybourg 
in  Switzerland,  whose  name  is  Carl  Schalch;  he  enquired  after  the 
old  Baron  Diesbach  at  Frybourg.  I  talked  with  him  about  Jesus 
Christ  and  his  love  to  men.  Tears  stood  in  the  eyes  of  the  old 
man.  He  had  left  Frybourg  many  years  ago  for  Holland,  where 
he  served  three  years  in  the  guard  under  the  Prince  of  Orange;  in 
the  year  1795  he  came  to  the  Cape  of  Good  Hope,  where  he  was 
made  prisoner  by  the  English  Admiral  Elphinstone;  he  entered 
the  English  service,  and  came  to  Calcutta. 

March  4. — I  preached  again  upon  the  text,  "Behold  the  severity 
and  goodness  of  the  Lord."  Rom.  xi. 

March  5. — I  preached  on  the  subject  of  the  future  glory  of  Christ's 
kingdom;  and  addressed  the  following  letter  to  the  King  of  Oude. 
°  "Most  Potent  Jehaan  Penah! 

"Your  Majesty  has  overpowered  me  with  your  benevolence  and 
generosity,  so  that  feelings  of  gratitude  compel  me  to  write  to  your 
Majesty  those  truths  which  will  render  your  Majesty  happy  and 
your  Majesty's  subjects  happy,  here  upon  earth,  and  eternally 
in  heaven.  My  earnest  wish  is,  that  your  Majesty  and  your  whole 
court  should  enquire  into  the  truth  of  the  Gospel  of  our  Lord  Jesus 
Christ,  with  prayer  and  supplication;  and  your  Majesty  will  be 
then  convinced  that  Jesus  Christ  was  the  Son  of  God,  born  of  the 
Virgin  Mary,  by  the  power  of  the  Holy  Spirit;  and  that  the  fulness 
of  the  Godhead  was  in  Him  bodily;  and  that  He  died  for  our  sins, 
rose  again,  and  went  to  heaven;  from  whence  he  will  come  again 
in  the  clouds  of  heaven.  In  believing  this  glorious  doctrine,  your 
Majesty  will  experience  joy,  peace  and  love  in  your  own  heart, 
and  begin  to  diffuse  among  your  Majesty's  subjects,  that  peace, 
joy,  and  love  by  means  of  which  your  Majesty  will  become  the 
father  spiritual  and  temporal  of  your  subjects;  and  your  Majesty 
will  one  day  shine  like  the  stars,  and  like  the  brightness  of  the 
firmament  for  ever  and  ever. 

"Your  Majesty's  most  obedient  and  humble  servant, 
(Signed)  Joseph  Wolff,  Missionary." 

March  6. — I  left  Buxar,  and  arrived  at  Dinapore,  where  Henry 
Martyn  was  Chaplain. 

I  was  most  hospitably  received  by  the  Rev.  M.  Ruspini,  the 
pious  Chaplain  of  Dinapore. 

March  7. — I  lectured  to  a  crowded  congregation,  and  received 
the  following  letter  from  the  Rev.  Mr.  Stevens  from  Patna. 

'•'■Wednesday  morning. 
My  dear  Sir, 
My  friend,  Mr.  Ruspini,  having  intimated  to  me  your  obliging 


British  India.— 1833.  273 

offer  of  favouring  the  Patna  residents  with  a  repetition  of  your  lec- 
tures, I  have  great  pleasure  in  sending  you  word  that  every  thing 
will  be  prepared  (I  trust  to  your  satisfaction)  for  the  evenings  of 
Monday,  Tuesday  and  Wednesday  at  seven. 

Mr.  Jennings,  who  I  believe  has  the  gratification  of  becoming 
your  host,  informs  me,  that  you  intend  leaving  Dinapore  on  Satur- 
day; if  so,  and  you  could  make  it  convenient,  need  1  add  the  plea- 
sure we  should  all  feel  if  you  would  oblige  us  with  a  discourse  on 
Sunday  morning'? 

I  am  forestalled  by  introductions  from  the  upper  provinces  in 
the  offer  of  a  home  during  your  stay;  else  it  would  have  afforded 
Mrs.  Stevens  and  myself  the  greatest  pleasure  to  have  welcomed 
you  here. 

Believe  me,  dear  Sir,  very  sincerely  yours, 
(Signed)  Thomas  N.  Stevens." 

March  8. — I  lectured  again,  and  set  out  for  Patna,  where  I  re- 
sided in  the  house  of  Mr.  Jennings. 

March  10. — I  preached  in  the  forenoon  at  Patna,  in  the  evening 
at  Dinapore,  only  two  miles  distant  from  each  other. 

The  Rev.  Mr.  Stevens,  the  Chaplain  of  this  station,  became  my 
very  intimate  friend.  Messieurs  Elliott,  Templar,  Douglass,  Dr. 
Clarke,  and  Mr.  Stuart,  assisted  me  in  collecting  the  Mussulmans, 
2000  in  number,  with  whom  I  had  public  discussions.  They  often 
cited  texts  as  from  the  Gospel,  which  were  not  to  be  found  there. 
Mowlvee  Ahmede,  the  most  learned  Mohammedan,  called  on  me. 

In  the  afternoon  I  called  on  Mr.  E . . . .  a  very  open  hearted  and 
excellent  gentleman;  he  shewed  me  Middleton's  discrepancy  in  the 
genealogy  of  the  Gospel.  I  told  him,  "Difficulties  are  yet  no  proof 
that  it  is  not  true;  for  all  ancient  genealogies  have  difficulties." 
E. . . .  'But  a  revelation  ought  to  be  clear.'  Myself:  "It  is  clear 
to  many,  but  you  must  have  observed  that  a  man  reads  a  book 
under  different  circumstances,  with  different  feelings  and  senti- 
ments; the  mind  may  be  clouded  with  passions,  so  that  it  will  not 
see  the  beauty  or  propriety  of  any  passage;  therefore  we  must  read 
the  word  of  God  with  the  simplicity  of  a  child. 

Marzh  13. — I  received  before  my  departure  from  Patna,  the  fol- 
lowing letter  from  the  Rev.  Mr.  Stevens. 

"Patna,  March  13,  1833. 
My  dear  friend, 

I  have  the  greatest  pleasure  in  sending  you  a  line  to  our  very 
dear  friends  the  Mills. 

Bishop's  College  will  of  course  be  an  object  of  interest  to  you, 
and  next  to  it,  its  worthy  inmates;  and  I  am  sure  I  can  promise 
you  a  warm  reception. 

I  send  you  my  little  gift  which  you  were  kind  enough  to  accept; 
keep  it  in  memorial  of  one  who  has  seen  too  little  of  you,  but  who 
takes  this  last  opportunity  of  saying  that  you  carry  his  blessing, 
and  that  of  all  here,  wherever  the  wandering  foot  in  a  holy  cause 
may  lead  you. 

Believe  me  ever  affectionately  yours, 
(Signed)  Thomas  N.  Stevens." 


274  British  India.— 1833. 

I  left  Patna,  after  having  taken  leave  of  my  friends  Jennings, 
Stuart,  Clarke,  &c. 

March  14. — I  arrived  at  Gyah,  a  famous  place  for  Hindoo  pil- 
grims; here  I  preached  the  Gospel  in  Persian  to  Hindoos  and 
Mussulmans. 

March  17. — I  preached  the  Gospel  to  the  English  station  at  Ban- 
coorah.  A  Missionary  of  the  Church  Missionary  Society,  the 
Rev.  Mr.  Kruckeberg,  is  stationed  there;  a  holy  man,  who  seems 
to  be  entirely  devoted  to  his  work;  he  invited  me  to  preach  in  his 
stead. 

March  18. — I  arrived  at  Burdwan,  stopt  a  few  hours  with  Cap- 
tain Vetch,  and  preached  in  the  small  chapel.  Here  I  met  like- 
wise with  a  Missionary  of  the  Church  Missionary  Society,  Mr. 
Link,  who  treated  me  with  brotherly  love  and  kindness. 

March  19. — Arrived  at  Chinsurah,  and  in  the  evening  at  Isha- 
poor,  where  I  lived  in  the  house  of  Major  Powney,  a  zealous  ad- 
vocate for  the  Temperance,  Missionary,  and  Bible  societies,  and 
who  has  been  the  instrument  of  the  conversion  of  many  young 
men  to  the  knowledge  of  Jesus  Christ. 

March  20. — I  received  the  following  letter  from  the  Right  Rev. 
Daniel  Wilson,  Bishop  of  Calcutta. 

Palace,  Calcutta,  Monday. 
Dear  sir, 

1  shall  be  rejoiced  to  see  you  once  again  after  so  long  an  inter- 
val; what  journies  you  have  made!  Why,  if  your  letter  in  the 
Courier  of  Saturday  be  genuine,  you  have  run  over  the  face  of  the 
earth!  Of  course,  you  do  not  expect  such  an  old  fellow  as  me,  to 
enter  into  your  particular  views  and  dates,  as  to  unfulfilled  pro- 
phecies. But  on  the  grand  vital  truths  of  Christianity,  as  appli- 
cable to  Jew  and  Gentile,  in  ail  ages,  and  at  all  times,  and  in  all 
countries,  you  will  find  me  exactly  what  I  was  thirty  years  since, 
and  as  I  hope  to  be  at  my  dying  hour,  only  desiring  to  be  found  in 
him,  whom  to  know  is  life  eternal. 

I  shall  rejoice  to  press  you,  dear  brother,  to  my  bosom,  if  you 
only  keep  on  the  broad  grounds  of  faith  and  love,  which  I  am  sure 
you  will  do,  in  such  a  place  as  Calcutta. 

I  have  no  time  to  write  upon  the  topics  you  advert  to;  you  must 
come  and  see  me,  and  take  your  bed  at  my  house,  and  then  we  can 
talk  over  all  matters.     For  I  don't  understand  what  the  Moulvee 
Muhammed  Ishak  means  by  the  Seal  of  the  Prophets. 
Farewell,  I  am  ever  yours, 
(Signed)  Daniel  Calcutta. 

ARRIVAL  AT  CALCUTTA. 

March  22. — After  having  lectured  in  the  house  of  Major  Pow- 
ney and  General  Knox,  I  set  out  for  Calcutta,  where  I  arrived  on 
the  22nd  of  March,  and  was  most  cordially  received  by  the  Lord 
Bishop,  and  slept  the  first  night  in  his  house.  In  the  evening  he 
took  me  to  the  cathedral,  where  he  introduced  me  to  the  Archdea- 


British  India.— 1833.  275 

con  Corrie,  and  the  Chaplains  Fisher,  Robertson,  Dealtry,  and 


March  23. — I  went  to  see  Colonel  and  Mrs.  Craigie  at  Garden 
Roach,  where  I  was  most  affectionately  received. 

March  24. — As  Lady  William  Bentinck  had  previously  written 
to  me  that  a  room  had  been  prepared  for  me  in  the  Government 
house,  I  went  to  live  again  with  Lord  and  Lady  William. 

March  25. — I  breakfasted  with  the  Bishop  at  the  Archdeacon's, 
and  in  the  afternoon  we  dined  there;  after  dinner  I  lectured  to 
about  1200  persons  in  the  Town  Hall;  the  Bishop,  the  whole  of 
the  English  and  Scotch  clergy,  and  all  the  Missionaries  were  pre- 
sent. 

March  26. — -I  lectured  again  in  the  Town  Hall,  to  a  more  crowd- 
ed congregation. 

March  27. — I  dined  with  the  Bishop,  who  had  invited  about 
fifty  ladies  and  gentlemen,  to  whom  I  gave  a  lecture  after  dinner. 

March  28. — I  introduced  the  English  ladies  to  the  Armenian 
ladies.  I  received  the  following  letter  from  Kotughery  in  the 
Neilgheries  from  Mr.  Jarrett. 

Kotughery  on  the  Neilgheries, 
February  19,  1833. 
My  dear  sir, 

I  have  just  had  the  pleasure  to  receive  Colonel  Morison's  letter 
you  transmitted  me  from  Madras,  and  I  rejoice  in  the  prospect  of 
seeing  you  before  you  leave  India.  My  health  latterly  at  Madras 
was  so  much  impaired,  that  I  was  obliged  to  solicit  leave  of  ab- 
sence on  sick  certificate,  and  to  proceed  to  Bangalore,  and  ulti- 
mately to  this  place,  with  the  hope,  under  the  divine  blessing,  of 
some  relief;  as  I  have  however  been  so  many  years  in  a  hot  cli- 
mate, it  will  require  some  time  before  I  can  expect  any  permanent 
benefit. 

I  am  happy  to  find  by  Colonel  Morison's  letter,  that  your  pro- 
gress has  been  so  interesting;  though  you  may  have  been  disap- 
pointed in  extending  your  travels.  Your  letter  to  me  from  Busso- 
rah,  many  years  ago,  came  to  hand  after  I  had  resigned  the  acting 
Secretary's  duties  of  the  Madras  Committee  of  the  Jews'  Society; 
I  therefore  gave  it  to  my  successor  in  office,  and  hope  he  replied 
thereto.  Mr.  Sargon,  you  may  have  heard,  is  at  Bombay,  employ- 
ed by  the  Church  Missionary  Society.  The  schools  under  him 
were  in  a  flourishing  state  when  he  last  wrote  to  me,  but  for  want 
of  funds  many  have  been  abandoned. 

Colonel  Morison  also  says,  that  it  is  your  intention  to  visit  that 
interesting  place  Cochin;  if  so,  you  cannot  do  better  than  to  come 
up  here,  from  whence  to  Cochin  the  passage  is  short,  being  a  great 
part  of  the  way  by  water.  I  shall  be  most  happy  to  see  you  and 
Lady  G.  Wolff,  if  with  you,  and  have  room  enough  for  you  and 
your  family,  having  purchased  a  house  at  Kotughery.  You  will 
experience  one  of  the  most  delightful  climates  in  the  world,  and 
be  able  to  visit  the  Todas,  a  race  of  people  who  have  excited  the 
greatest  interest.    I  have  not  yet  been  able  to  obtain  any  satisfac- 


276  British  India.— 1833. 

tory  accounts  of  them.  They  have  neither  books  nor  written  lan- 
guage, and  their  traditions  are  very  imperfect.  They  are  discover- 
ed, however,  by  their  habits  and  customs;  and  their  mode  of 
building  is  curious.  They  are  a  remarkably  handsome  race  of  people, 
and  their  resemblance  to  the  portraits  of  our  Saviour  and  his  Apos- 
tles, have  struck  many.  There  is  another  race  here,  called  Kotras. 
They  wear  their  hair  very  bushy,  and  have  large  black  beards; 
whereas  the  Todas  wear  their  hair  quite  smooth  all  over  their  heads, 
and  trim  their  beards;  notwithstanding,  there  is  a  distant  resem- 
blance between  them  in  their  features.  1  think  you  would  regret 
leaving  India  without  seeing  both.  It  is  yet  to  be  discovered 
whether  either  are  of  the  long  lost  Ten  Tribes.  I  think  however 
they  were  driven  to  these  hills  (for  they  certainly  once  inhabited 
the  low  country)  at  the  same  time  the  inhabitants  of  the  Eastern 
Islands  were  compelled  to  take  shipping,  and  flee  to  Sumatra  and 
Java. 

I  shall  do  myself  the  pleasure  to  reply  to  Colonel  Morison's 
note,  and  remain  my  dear  sir, 

Yours  very  faithfully, 
(Signed)  Thomas  Jarrett. 

LIBERALITY  OF  MOHAMMEDAN  PRINCES  IN  INDIA. 

The  native  Mohammedan  Princes  shew  sometimes  singular 
liberality. 

Akbar  Shah,  for  instance,  had  a  great  many  Christians  and  even 
Jews  at  his  court,  and  open  discussion  was  permitted.  The  Na- 
wab  of  Bhopul,  who  maintained  his  dependence  since  the  day  of 
Arungh  Zeeb,  surrounded  by  the  Marhatta  and  other  Hindoo 
Powers,  had  Christians  in  his  service.  The  influential  person  at 
the  court  of  the  widow  of  Naser  Mohammed,  was  Belshazar  Bour- 
bon, or  Shah  Zadeh  Bourbon,  a  descendant  of  a  Frenchman,  Bour- 
bon by  name,  who  came  to  India  in  the  time  of  Akbar;  he  was  in 
high  favour  with  the  Princess,  and  all  the  intrigues  of  the  cour- 
tiers could  not  succeed  in  inducing  the  Princess  to  remove  that 
able  Christian,  so  sensible  was  she  of  his  merits  and  integrity. 
Madocks  gives  an  interesting  account  of  him.  This  liberality  to- 
wards foreigners  seems  to  have  existed  in  the  East  from  time  im- 
memorial. Joseph  experienced  it  at  the  court  of  Pharaoh,  and 
Daniel  from  Nebuchadnezzar;  and  frequently  Jews  meet  with  it  in 
the  Turkish  empire  and  in  Persia. 

JEWS  OF  CALCUTTA. 

There  are  about  60  families  of  Jews  at  Calcutta,  who  came 
partly  from  Bagdad  and  Sheeras,  and  partly  from  Mocha,  Mascat, 
and  Sanaa.  They  are  a  very  handsome  race  of  men,  and  their 
women  are  beautiful;  they  are  very  benevolent;  not  very  learned, 
but  not  ignorant;  intelligent,  tolerant,  and  hospitable;  very  shrewd 
and  cunning,  and  anxious  to  cultivate  the  friendship  of  Gentiles. 

The  richest  Jew  of  Calcutta  is  Ezechiel  Masliah  from  Bagdad, 
a  polite  gentleman;  but  as  no  attempt  has  ever  been  made  in  the 


British  India.— 1833.  277 

way  of  converting  these  Jews,  they  are  ignorant  on  the  subject  of 
Christianity.  I  preached  to  Shalom,  the  clerk  of  Mr.  Ezechiel, 
and  to  some  others,  the  Gospel  of  our  Lord  Jesus  Christ.  There 
are  at  Calcutta  some  black  Jews  of  Cochin,  in  the  capacity  of  ser- 
vants. At  Calcutta,  they  are  said  to  have  come  to  India  in  the 
time  of  Esther,  when  they  fled  from  the  persecution  of  Haman; 
their  colour  however  is  not  dark  black. 

March  31. — I  preached  in  the  house  of  Colonel  and  Mrs.  Craigie 
at  Garden  Reach. 

MRS.  CRAIGIE. 

This  is  an  extraordinary  lady,  uniting  to  an  amiable  manner,  the 
energy,  zeal,  vigour,  diligence,  and  self  denial  of  an  Apostle;  with- 
out neglecting  the  duties  of  a  tender  wife  and  affectionate  mother, 
she  draws  around  her  crowds  of  Hindoos  of  all  classes,  to  whom 
she  preaches  the  Gospel  of  Christ;  she  does  not  regard  the  censure 
of  those  ladies  who  wish  to  appear  religious,  but  are  frightened  out 
of  their  wits  at  the  name  of  an  enthusiast,  and  are  capable  of  re- 
nouncing friendship,  and  withdrawing  themselves  from  real  religious 
friends,  as  soon  as  they  are  in  danger  of  being  classed  with  them. 
Mrs*  Craigie  knows  such  characters,  and  treats  them  with  pity. 
She  took  to  her  house  the  children  of  frail  women,  in  order  to  lead 
them  to  Christ.  She  boldly  tells  people  their  faults  like  Catharine 
of  Siena.  She  can  live  on  rice  and  bread  like  a  Hindoo.  She 
confounds  Socinians,  and  puts  to  shame  atheists.  She  is  devout 
without  hypocrisy,  zealous  without  ostentation. 

Many  ladies  of  great  minds  make  themselves  disliked  by  their 
own  sex  by  shewing  their  superiority  on  every  occasion;  but  not  so 
Mrs.  Craigie.  She  is  a  clever  linguist,  and  speaks  Hindoostanee 
and  French  with  great  fluency. 

April  1. — I  visited  and  was  visited  by  the  zealous  Missonaries 
Duff,  Pearce,  Reichardt,  and  La  Croix. 

April  2. — I  visited  with  the  Rev.  Mr.  Duff,  the  school  established 
by  him.  It  is  wonderful  to  see  with  what  skilfulness  these  Hin- 
doos recite  texts  of  the  Old  and  New  Testament,  and  prove  the 
truth  of  Christianity.  They  are  acquainted  with  the  different  ways 
of  interpreting  unfulfilled  prophecy,  and  are  beside  this  much  ad- 
vanced in  geography  and  profane  history. 

La  Croix,  a  Missionary  to  the  London  Missionary  Society,  is  a 
clever,  zealous,  and  pious  gentleman;  he  preached  regularly  in 
three  villages  inhabited  by  Hindoos,  all  converted  through  his  in- 
strumentality to  the  religion  of  Christ. 

April  8,  9,  10,  11  and  12. — I  lectured  to  the  soldiers  in  the  Fort 
"William. 

Krishna,  a  most  respectable  Brahmin,  has  openly  avowed  the 
Christian  religion,  and  publishes  now  an  English  newspaper,  called 
the  Enquirer,  for  the  purpose  of  converting  his  countrymen  to 
Christ. 

Mrs.  Craigie  introduced  me  to  another  Brahmin,  who  had  left  an, 
24 


278  British  India.— 1833. 

employment  which  gave  him  8000  rupees  per  annum,  to  become 
a  teacher  at  a  school  of  Hindoos,  established  by  him. 

I  stated  my  views  on  the  personal  reign  of  Christ,  in  the  house 
of  the  Rev.  Mr.  Dealtry,  to  a  crowded  congregation. 

ARMENIANS  IN  BRITISH  INDIA. 

Johannes  Avdalat  Calcutta,  an  Armenian,  and  the  author  of  the 
history  of  Armenia,  a  gentleman  of  general  knowledge,  and  well 
acquainted  not  only  with  the  Armenian,  but  likewise  with  the  Per- 
sian, Turkish,  English,  Latin,  Greek,  and  French  languages,  gave 
me  the  following  information  about  the  Armenians  in  British  India. 
The  number  of  Armenians  in  British  India  amounts  to  1000.  They 
visited  India  long  before  the  discovery  of  the  Cape  of  Good  Hope 
by  the  Portuguese.  A  few  centuries  ago,  they  carried  on  a  com- 
mercial intercourse  between  Hindoostaun  and  Persia. 

"Bolts  upon  Indian  affairs,"  furnishes  ample  information  re- 
specting the  Armenians  in  Hindoostaun.  There  are  Armenians  at 
Calcutta,  Madras,  Bombay,  Penang,  Singapore,  Chinsurah,  Sy da- 
bad,  Dacca,  Gwalior  and  Surat.  In  all  these  places  they  have 
churches  and  chapels. 

At  Calcutta  are  300  Armenians,  some  of  them  very  rich.  They 
are  engaged  in  mercantile  pursuits;  others  are  employed  as  clerks 
in  different  offices.  They  have  a  church  at  Calcutta,  an  alms-house, 
built  14  years  ago,  by  Arratoon  Petros.  The  following  are  re- 
spectable Armenians  at  Calcutta:  Messieurs  Owenjohn  Elias,  Sar- 
kees  Owen  Arratoon  Kalloos,  Aviet  Agabeg,  Serkies  T.  Sarkies, 
Arratoon  Apcar,  Gregory  Apcar,  Paul  Jordan,  Johannes  Avdal. 

In  the  Dutch  settlements,  and  in  the  Burmese  empire,  are  about 
thirty  families.     In  the  latter  they  have  a  beautiful  church. 

Mr.  Sarkies  Manook  is  the  only  principal  Armenian  at  Rangoon. 
They  have  at  Calcutta  an  Armenian  Philanthropic  academy,  found- 
ed in  the  year  1821,  solely  by  the  generosity  of  Armenians.  They 
study  there  -Grammar,  sacred  and  profane  history,  geography, 
arithmetic,  geometry,  moral  and  natural  philosophy,  &c;  the  Arme- 
nian, English,  French,  Latin  and  Persian  languages.  It  contains 
above  seventy  students,  many  of  whom  are  the  children  of  parents 
residing  at  Calcutta,  and  the  rest  are  from  Julfa,  Sheeras,  Rangoon, 
Batavia,  Samarang,  Dacca,  &c.  Its  funds  have  accumulated  to 
about  100,000  rupees  by  the  bequests  of  Armenians.  A  select 
library  and  printing  press  are  attached  to  it.  Mr.  Arratoon  Kaloos, 
who  was  the  first  to  pave  the  way  to  the  education  of  the  Arme- 
nians in  India,  and  who  carried  on  a  school  of  his  own  for  a  period 
of  about  twenty-five  years  prior  to  the  foundation  of  the  academy, 
is  at  the  head  of  this  institution;  and  a  respectable  European,  who 
teaches  the  classics,  is  attached  to  it,  and  John  Avdal  himself 
teaches  in  it.  Its  affairs  are  managed  by  four  directors,  annually 
chosen  from  the  members.  Goldsmith's  history,  the  Vicar  o 
Wakefield,  the  Deserted  Village,  Humphrey  Prideaux's  life  of  Mo- 
hammed, and  Paul  and  Virginia  have  been  translated  into  Armenian 
by  pupils  of  that  institution. 


British  India.— 1833.  279 


INFIDELITY  AMONG  HINDOOS. 


There  are  a  great  many  Hindoos  who  have  rejected  their  own 
religion,  and  have  turned  infidels;  they  occupy  their  time  in  read- 
ing "Paine's  Age  of  Reason,"  and  the  writings  of  Voltaire.  A 
wretched  merchant  of  Boston  in  America,  either  from  a  vile  specu- 
lation, or  satanical  spirit  of  infidelity,  has  sent  over  to  India  a 
whole  cargo  of  copies  of  Paine's  Age  of  Reason,  which  are  sold 
among  the  Hindoos  at  Calcutta  at  a  very  cheap  rate. 

IDOLATRY. 

La  Croix  agrees  with  me  that  it  is  difficult  to  prove  to  Hindoos 
that  idolatry  is  a  sin;  for  as  most  of  them  say  that  they  do  not 
worship  the  image  itself,  but  the  higher  being  through  the  image, 
there  are  only  two  ways  by  which  they  may  be  convinced  of  the 
sin  of  idolatry:  either  by  proving  to  them  practically  that  an  image 
presented  to  the  mind  supersedes  the  notion  of  the  original;  or  by 
showing  to  them  at  once  the  truth  of  our  inspired  writings:  these 
once  admitted,  and  their  whole  system  must  fall.  The  Hindoo  col- 
leges established  in  India,  in  which  religion  is  excluded  altogether, 
are  the  very  nurses  for  propagating  infidelity  among  them. 

EXTRACT  OF  A  LETTER  ADDRESSED  TO  ME  BY  DOCTOR  CLARKE  AT 
PATNA. 

"Since  you  left  Patna,  I  have  had  a  visit  from  your  antagonist 
Wazool  Huy,  and  three  or  four  young  Mussulmans;  thus  you  see 
a  spirit  of  inquiry  has  been  excited  by  your  conversations  with  the 
natives,  to  provide  for  whose  spiritual  wants,  a  supply  of  the  Holy 
Scriptures  has  been  applied  for.  May  your  labours  of  love,  my 
dear  sir,  be  abundantly  blessed,  to  your  joy  and  consolation  in 
Christ  Jesus,  and  the  eternal  welfare  of  those  whom  you  address. 
The  Starts  are  still  with  us,  and  unite  with  Mrs.  Clarke  in  very 
kind  regards  to  you.     I  am,  my  dear  Mr.  Wolff, 

Yours  very  sincerely, 
(Signed)  A.  C.  Clarke." 

April  20. — I  received  the  following  letter  from  Doctor  Marsh- 
man,  the  Baptist  Missionary  at  Serampore. 

"My  dear  brother  Wolff, 
"Can  it  possibly  be  that  you  have  forgotten  your  solemn  engage- 
ments with  your  Serampore  friends,  to  lecture  there  at  least 'three 
nights  successively'?  an  engagement,  the  fulfilment  of  which  not 
merely  the  Governor  and  the  population  of  Serampore  are  claiming 
of  us,  but  unknown  numbers  of  Barrackpore,  who  could  not  get 
access  into  General  Knox's  drawing  room;  they  would  not  hesi- 
tate to  cross  the  river  and  hear  you  in  the  college  hall,  such  a  room 
as  you  have  not  met  with  in  Calcutta.  I  have  been  in  search  of 
you,  determining  to  hurry  you  up  with  me  in  the  Mission  boat,  that 
you  might  not  leave  such  a  blot  on  your  character;  but  I  learned 
from  Mrs.  Dealtry  that  it  was  vain  to  commence  the  search  after 
you,  as  she  had  not  seen  you  all  the  week,  though  you  had  been  so 


280  British  India.— 1833. 

long  professedly  at  her  house;  a  fact  confirmed  to  me  by  Mr* 
Thacker,  who  informed  me  that  his  two  messengers  had  been  for 
two  days  in  search  of  you,  all  through  Calcutta,  and  all  in  vain. 
Further,  my  dear  Wolff,  what  can  you  be  thinking  of  to  talk  of 
embarking  for  Madras  in  this  weather,  when  you  may  be  possibly 
kept  at  sea  a  month,  if  you  should  escape  a  journey  to  the  bottom 
of  it?  Pray,  pray  do  give  up  such  a  wild-goose  scheme,  and  tell 
the  Captain  of  the  Fifeshire  you  positively  will  not  go  in  such 
weather.  Moreover  I  hear  you  are  unwell,  why  then  do  you  not 
come  up  to  Serampore  the  most  healthful  of  places]  instance  old 
Cary  at  seventy-two  preaching  for  an  hour  together,  as  he  did  last 
Sabbath  after  forty  years  residence  in  Bengal.  Why  not  put  your- 
self under  your  friend  Mrs.  Marshman's  care,  who  will  never  be 

exceeded  as  a  nurse  by  the herself,  as  I  can  witness  after 

nearly  forty-two  years  trial;  for  so  long  have  we  been  united  in 
holy  matrimony.  Come  to  your  senses,  my  dear  Wolff,  at  once, 
and  redeem  your  credit  here,  and  let  us  see  you  next  Tuesday, 
when,  if  you  say  the  word,  the  Mission  boat  shall  bring  you  up 
from  Garden  Reach  to  Serampore  with  all  safety  in  two  hours. 
Believe  me  with  our  united  love,  yours, 

(Signed)  J.  Marshman." 

I  insert  herewith  another  letter  of  that  veteran  labourer  in  the 
vineyard  of  the  Lord,  though  I  had  received  it  already  when  at 
Simlah;  for  it  gives  an  idea  not  only  of  the  sentiments  of  those  ex- 
cellent Missionaries,  by  which  one  can  perceive  that  after  all  I 
don't  stand  alone  in  my  expectations  with  regard  to  my  Nation; 
but  likewise  an  idea  of  the  pursuits  of  Doctors  Carey  and  Marsh- 
man. 

"My  dear  brother  Wolff, 
You  will  perhaps  be  a  little  surprised  to  receive  this  letter,  and 
to  find  you  have  so  many  friends  here  in  India,  who  personally 
know  you  and  love  you  for  your  work's  sake.  But  I  dare 
say  you  recollect  seeing  me  and  conversing  with  me  at  Lady 
Carnegies'  when  we  breakfasted  together  at  Edinburgh  or  rather  at 
Dairy  House  near  it,  and  afterwards  indeed  at  Mr.  F.  Gordon's  in 
February,  1827.  And  you  certainly  recollect  Mrs.  Marshman  and 
her  daughter  Rachel,  now  Mrs.  Voight,  whom  you  saw  at  Mrs. 
Stennet's  in  Paternoster  Row  in  the  year  1821.  Now  none  of  us 
have  forgotten  you,  and  the  intention  of  this  letter  is  to  intreat  you 
by  all  means  to  hasten  down  and  stay  a  little  time  with  us  at  Se- 
rampore, only  15  miles  nearer  to  you  than  Calcutta,  before  you  set 
out  on  any  journey  either  to  Thibet  or  China.  It  maybe  also  that 
we  may  give  you  some  little  information  respecting  these  countries, 
and  the  best  way  of  your  going  to  them,  as  we  are  not  wholly  un- 
acquainted with  them;  nor  are  we  wholly  uninterested  in  your  ob- 
ject, for  we  also  should  be  very  glad  to  ascertain  where  the  Ten 
Tribes  are  to  be  found,  as  we  feel  very  deeply  interested  in  the 
prophecies  concerning  both  them  and  the  other  two  Tribes,  although 
we  fear  you  are  a  little  premature  in  your  expectations  respecting 


British  Indi a. —1333.  281 

their  instant  fulfilment.  But  of  this  we  can  talk  more  fully  when 
you  are  here.  Come  then,  my  dear  brother,  and  hasten  down  with 
the  least  possible  delay,  as  in  about  two  months  the  delightfully 
cold  weather  will  set  in,  which  is  the  most  favourable  time  for  you 
to  take  an)7"  journey  either  North  or  East.  Remember  that  we  are 
at  home,  as  you  shall  be  the  moment  you  arrive  at  Serampore. 
Here  too  3Tou  will  find  Dr.  Carey  in  good  health,  although  he  com- 
pleted his  seventy-first  year  yesterday;  and  you  will  find  him  al- 
most as  much  interested  in  the  national,  as  well  as  the  spiritual 
Israel  of  God,  as  you  are  yourself,  in  whose  return  to  their  own 
land  he  most  firmly  believes.  Here  too  you  will  find  a  press  at 
your  command,  if  you  wish  to  print  any  thing  during  your  stay  in 
India,  and  indeed  a  paper  manufactory  too,  so  that  there  will  be  no 
lack  of  materials  to  render  your  collections  of  facts  and  observa- 
tions useful  to  the  world,  if  this  be  your  wish.  From  Serampore 
too,  you  can  visit  Calcutta  in  three  hours,  and  be  there  as  much  or 
as  little  as  you  wish,  and  there  you  will  find  many  who  love  your 
God  and  your  nation,  and  you  too,  though  they  have  not  seen  you 
in  the  flesh.  Come  then,  my  dear  brother,  as  soon  as  you  possibly 
can,  for  a  small  snug  boat  will  bring  you  down  the  Ganges  to  Se- 
rampore, I  should  think  within  a  month;  but  on  this  subject  your 
good  friends  around  you  can  give  you  every  information.  My 
eldest  son  John,  who  is  thirty-eight  to-day,  and  to  whom  belong  the 
press  and  the  paper  mill,  and  Mr.  Mack,  our  Professor  of  Science 
in  Serampore  College,  unite  in  love  to  you,  as  do  good  Dr.  Carey, 
and  Mrs.  Marshman,  and  Mrs.  Voight.  Kindly  drop  me  a  line  on 
receiving  this,  and  believe  me,  my  dear  brother,  affectionately 
yours  in  our  common  Redeemer. 

(Signed)  J..  Marshman." 

I  went  during  my  stay  at  Calcutta  twice  to  Serampore,  and  have 
seen  both  veteran  Missionaries,  Carey  with  his  silver  gray  hair, 
and  Marshman  nearly  as  grey,  in  the  service  of  their  Lord;  and  I 
have  lectured  in  their  college  in  the  presence  of  both  veterans,  the 
younger  Missionaries,  and  all  the  members  of  the  Danish  Seram- 
pore Government,  for  two  successive  days.  I  have  seen  their  la- 
bours in  the  vineyard  of  the  Lord.  I  have  seen  their  village,  in- 
habited by  Hindoos,  who  never  have  heard  an  idolatrous  drum. 
Old  Marshman  assembled  them  in  my  presence,  and  I  prayed  with 
converted  Hindoos,  with  poor,  old  and  young,  men  and  women, 
precious  in  the  eyes  of  the  Lord;  more  precious  than  the  wise  and 
mighty  of  this  world.  I  have  seen  the  base  whom  God  has  chosen 
to  confound  the  nobles;  the  weak,  to  confound  those  that  are  mighty, 
in  order  that  no  flesh  should  glory  in  his  presence.  The  power  of 
God  is  more  displayed  in  the  conversion  of  a  poor  peasant,  than  in 
the  creation  of  heaven  and  earth;  for  at  the  creation  no  power  op- 
posed, but  at  the  conversion  of  an  old  woman,  devil  and  hell,  and 
even  fellow  creatures,. are  opposed,  as  the  editors  of  the  Calcutta 
Newspapers  sufficiently  testifv. 
24* 


282  British  India.— 1833. 

HISTORY  OF  THE  REVEREND  WILLIAM  ADAM, 

William  Adam  was  formerly  a  Baptist  Missionary:  he  entered 
into  a  religious  discussion  about  the  Divinity  of  Jesus  Christ,  with 
the  celebrated  Ramohun  Roy,  and  was  defeated  by  him;  and  Wil- 
liam Adam  (shudder  my  friends)  forsook  Christ,  and  forsook  his 
mission,  and  declared  himself  to  be  a  Unitarian;  but  from  that 
time  he  soon  became  weary  of  speaking  either  about  Trinity  or 
Unity:  he  has  become  a  pitiful  writer  of  a  newspaper  of  the  most 
violent  infidel  principles,  in  which  the  affairs  of  the  world,  the  lusts 
of  the  flesh,  and  the  eyes,  and  the  ears  are  eulogised.  He  who 
formerly  treated  about  godly  things,  treats  now  with  delight  about 
ungodly  things.  He  is  now  without  God  in  the  world,  and  his 
very  visage  is  a  picture  of  unhappiness!  The  fury  of  the  Lord  and 
the  rebuke  of  his  God  is  visible  in  his  countenance. 

Reverend  Mr.  Hough  was  sent  by  the  Baptist  Missionary  So- 
ciety from  America  to  Rangoon;  he  publishes  now  a  political  reli- 
gious newspaper,  called  the  Philanthropist,  and  preaches  at  times 
at  Serampore. 

I  received  the  following  letter  from  the  Rev.  Mr.  Duff  on  the 
22nd  of  April. 

Calcutta,  April  22,  1833, 
4  Wellington  Square. 
My  dear  Wolff, 

It  grieved  me  much  to  learn  of  your  illness,  more  particularly 
as  your  distance  from  Calcutta  prevented  the  possibility  of  seeing 
you.  I  hope  to  hear  from  you  before  your  final  departure  from  this 
place,  and  I  pray  God  that  your  valuable  life  may  be  preserved 
for  the  farther  advance  of  his  glory.  You  have  addressed  a  let- 
ter to  the  Missionaries  requesting  any  advice  for  the  prosecution 
of  your  labours.  My  dear  brother,  I  for  one  profess  to  be  unable 
to  give  advice  to  one  whose  experience  so  vastly  exceeds  my  own; 
your  Mission  I  have  always  considered  an  extraordinary  one,  and 
requiring  very  peculiar  qualifications.  I  always  considered,  that 
of  all  men  you  seemed  to  be  an  individual  most  capable  of  engag- 
ing in  an  enterprise  of  so  interesting  and  novel  a  character;  and 
sure  I  am  that  you  do  well  to  be  close  in  walking  with  your  God, 
and  in  maintaining  the  faith  once  delivered  to  the  Saints.  So  Jong 
as  your  faith  continues  so  lively,  and  your  applications  at  the 
throne  of  grace  so  frequent  and  so  fervent,  I  cannot  think  that  God 
will  leave  you  alone  to  your  own  guidance.  No!  he  will  never 
leave  nor  forsake  those  who  put  their  trust  in  Him.  I  might  say 
that  it  would  be  well  to  introduce  the  subject  of  the  Milennium  at 
all  times  with  a  notification,  that  you  did  not  consider  your  view 
of  it  an  essential  article  of  faith,  but  merely  as  your  own  opinion, 
which,  you  are  ready  to  deliver  when  required. 

I  would  suggest  that  you  might  always  limit  and  define  what  you 
mean  by  the  literal  interpretation  of  prophecy;  not  literal  always 
in  word,  but  in  the  sense.  I  may  add  that  it  would  be  well,  before 
the  delivery  of  your  lecture  in  any  place,  to  explain  more  fully 


British  India.— 1833.  283 

your  design,  your  intention,  your  object,  and  the  plan  to  be  adopted, 
viz:  that  of  stating-  all  that  yon  saw  and  heard,  nearly  in  the  chro- 
nological order  of  their  occurrence.  This  will  prevent  many  cavils 
and  idle  remarks.  Lastly  I  beg  you  to  accept  the  inclosed  brief 
notice  of  your  lectures,  which  will  appear  in  the  next  Christian 
Observer.  Mr.  Pearce  has  furnished  me  with  a  rough  proof  of  it, 
not  very  elegant  certainly,  but  sufficient  to  shew  you  what  it  is  to 
be.  Your  sudden  departure  led  me  to  request  a  proof  in  any  state 
of  preparation,  that  you  might  know  that  there  are  some,  yea  many, 
very  many,  who  dissent  in  toto  from  the  Calcutta  papers.  This 
notice  was  written  before  the  attack  of  the  Bengal  Herald  appear- 
ed; you  see  in  it  therefore  my  own  genuine  sentiments.  I  bless 
God  that  I  have  seen  and  heard  you,  and  my  prayer  is  for  your 
welfare  and  success  in  the  cause  of  our  Lord  Jesus  Christ:  if  we 
meet  not  on  earth,  we  shall,  I  hope,  through  divine  grace,  meet  in 
heaven! 

"Yours  very  affectionately  in  the  Lord, 
(Signed)  Alexander  Duff., 

DEPARTURE  FROM  CALCUTTA, 

April  27. — After  having  been  again  with  Lord  and  Lady  Wil- 
liam Bentinck,  and  her  Ladyship  had  kindly  furnished  me  with  all 
the  necessaries  for  my  voyage,  I  returned  to  Colonel  Craigie,  and 
Mrs.  Craigie  kindly  accompanied  me  on  board  the  steamer,  which 
brought  us  to  the  Fifeshire. 

Major  Sutherland,  late  Private  Secretary  to  Sir  Charles  Met- 
calfe, was  one  of  the  passengers,  a  very  excellent  and  noble  hearted 
gentleman:  he  was  very  friendly  to  me;  I  had  been  particularly  re- 
commended to  him  by  Lady  William  Bentinck  and  Mrs.  Craigie. 
The  second  fellow  passenger  was  Mr.  Morrice  of  the  Factory  in 
China.  Thus  my  situation  on  board  the  Fifeshire  was  very  plea- 
sant, for  on  Sundays  I  always  preached  on  board. 

May  19. — I  arrived  at  Masolipatam  (called  by  the  natives  Majla 
Banda)  on  the  Coromandel  Coast,  after  a  pleasant  voyage  of  twenty- 
three  days  from  our  leaving  Calcutta.  The  Rev.  Mr.  Lewis,  the 
Chaplain  of  Masolipatam,  had  kindly  invited  me  to  his  house;  but 
I  went  afterwards  to  reside  with  Mr.  Casamajor,  the  Circuit  Judge. 
I  met  likewise  with  Captain  Trullop,  the  nephew  of  Mrs.  Trullop, 
who  has  written  on  America.  The  climate  of  this  place  is  very 
unhealthy;  great  numbers  of  soldiers  and  officers  die  daily  of  apo- 
plectic fits  and  cholera.  I  lectured  and  preached  twice  in  the 
church. 

May  26. — I  left  Masolipatam. 

June  1. — I  arrived  safely  by  Dack,  i.  e.  by  the  India  land  post, 
at  Hyderabad,  the  residence  of  the  Nizam,  a  Mohammedan  Prince. 
I  was  most  hospitably  received  in  the  house  of  Lieutenant  Colonel 
Stewart,  the  British  Minister  at  the  court  of  His  Highness  the 
Nizam.  The  Colonel  himself,  with  his  lady  and  family,  treated 
me  most  cordially.  I  gave  lectures  in  the  residency,  to  which  all 
the  British  officers,  who  are  stationed  there  for  the  protection  of 


284  Mzam.—1833. 

the  Nizam,  were  invited,  with  their  ladies.  On  my  arrival  I  re- 
ceived the  following  letter  from  Sir  Frederic  Adam,  Governor  of 
Madras. 

Madras,  May  25tk,  1833. 
Dear  Sir, 

The  day  before  yesterday  I  had  the  pleasure  to  receive  your 
first  letter  from  Masolipatam,  yesterday  your  second  with  its  en- 
closures; they  have  been  forwarded  to  their  destinations.  It  will 
give  me  great  satisfaction  to  renew  my  acquaintance  with  you 
formed  at  Corfu  nearly  seven  years  ago.  Lord  W.  Bentinck 
had,  before  your  letter  reached  me,  already  made  me  aware  of  your 
intention  to  visit  Madras,  and  prepared  me,  not  to  be  very  much 
alarmed  at  your  extraordinary  enthusiasm. 

We  shall  have  great  pleasure  in  seeing  you  here.  I  regret  not 
to  be  able  to  give  you  any  very  recent  accounts  of  Lady  Georgi- 
ana;  my  latest  accounts  from  Malta  are  of  September,  when  her 
Ladyship  was  quite  well.  I  hope,  before  you  reach  this  place,  to 
have  letters  from  Europe,  which  will  bring  my  Mediterranean  let- 
ters, and  to  be  enabled  to  give  you  more  recent  and  I  trust  more 
satisfactory  accounts.  Accept  my  thanks  for  your  journals  and 
believe  me, 

Dear  sir,  very  faithfully  yours, 
(Signed)  Frederick  Adam. 

I  received  at  the  same  time  a  kind  letter  of  invitation  from  the 
venerable  Archdeacon  of  Madras,  and  from  Colonel  Cad  ell. 

I  preached  here  at  Hyderabad,  and  made  the  acquaintance  of 
real  enlightened  Christians  in  the  cantonment,  such  as  Captains 
Bell,  Forbes,  Walter,  and  Mr.  Williams,  &c. 

INHABITANTS  OF  HYDERABAD. 

The  excessive  heat  at  Hyderabad  prevented  me  from  going 
about  among  the  Mussulmans;  and  besides  this,  Colonel  Stewart 
informed  me  that  they  were  great  fanatics. 

The  following  denominations  are  residing  here:  Indian  Moham- 
medans; Hindoos  of  all  castes;  Arabs,  especially  from  HatramawTt, 
a  great  many;  Sikhs,  a  considerable  number;  a  few  half  castes;  a 
few  Armenians,  and  Portuguese  Catholics. 

I  met  here  in  the  residency  a  kind  hearted  Naval  Officer,  Cap- 
tain More,  who  is  Military  Secretary  to  Colonel  Stewart. 

Here  I  met  likewise  with  the  Reverend  Joseph  Joachim  de  Ro- 
sario,  Vicar  and  Missionary  to  the  native  and  Portuguese  Roman 
Catholics  of  this  place.  He  is  a  black  Portuguese  from  Goa,  a 
good  natured  man.  The  native  Roman  Catholics  in  India  observe 
caste  just  as  the  Hindoos  do,  except  at  Goa. 

The  half  castes  here  are  mostly  Unitarians.  Mr.  Murray  and 
Theophilus  Roberts,  their  school  masters,  are  supported  by  the 
Unitarians  of  London. 

Theophilus  Roberts  visited  me;  he  was  well  versed  in  those 
passages  of  Scripture  only,  which  suited  his  purpose. 


Nizam.— 1833.  285 

There  is  a  gentleman  here  in  the  residency,  who  is  charged  with 
the  trial  of  the  Thugs,  a  gang  of  highway  robbers,  of  whom  I  re- 
ceived in  the  residency  a  terrific  description:  let  those  who  praise 
the  dignity  of  human  nature  read  the  following  official  account. 

THUGS. 

The  Thugs  form  a  perfectly  distinct  class  of  persons,  who  sub- 
sist almost  entirely  upon  robbery  and  murder.  They  appear  to 
have  received  their  name  from  their  practice  of  decoying  those  per- 
sons they  mark  out  for  destruction;  inducing  them  to  join  their 
company,  and  taking  advantage  of  the  confidence  they  endeavour 
to  inspire,  they  strangle  their  unsuspecting  victims.  They  are 
also  known  by  the  name  of  Phanseegur,  and  in  the  North  Eastern 
part  of  the  Nizam's  dominions  are  usually  called  Kurk  Bund. 
There  are  several  peculiarities  in  the  customs  of  the  Thugs,  in 
their  method  of  causing  death,  and  in  the  precautions  they  adopt 
for  the  prevention  of  discovery,  which  effectually  distinguish  them 
from  every  other  class  of  delinquents;  and  it  may  be  considered 
as  a  general  rule  whereby  to  know  them,  that  they  affect  to  disdain 
the  practice  of  pilfering,  housebreaking,  and  indeed  every  species 
of  theft  that  is  not  preceded  by  the  perpetration  of  murder. 

The  Thugs  adopt  no  other  mode  for  committing  their  muTdera 
than  strangulation,  and  the  only  implement  made  use  of  for  this 
purpose  is  a  handkerchief,  or  any  convenient  strip  of  cloth. 

The  manner  in  which  the  deed  is  done  will  be  described  here- 
after. They  never  attempt  to  rob  a  traveller  till  they  have  first 
deprived  him  of  life;  after  the  commission  of  a  murder,  if  time 
and  opportunity  serve,  they  never  neglect  immediately  to  bury  the 
body,  or  to  conceal  it  in  some  way  or  other;  and  they  never  leave 
a  corpse  on  the  highway,  unless  they  happen  to  be  disturbed. 

To  trace  the  origin  of  this  practice  of  murder,  would  be  a  matter 
of  some  difficulty;  for  if  the  assertions  of  the  Thugs  themselves 
are  entitled  to  any  credit,  it  has  been  the  custom  from  time  imme- 
morial, and  they  pretend  that  its  institution  is  coeval  with  the  crea~ 
Hon  of  the  ivorld.  Like  most  other  inhuman  customs  in  this 
country,  the  traditions  regarding  it  are  mixed  up  with  tales  of 
Hindoo  superstition;  and  the  Thugs  would  wish  to  make  it  appear, 
that  in  immolating  the  numberless  victims  that  yearly  fall  by  their 
hands,  they  are  only  obeying  the  injunctions  of  the  Deity  they 
worship;  to  whom  they  say  they  are  offering  an  acceptable  sacri- 
fice. The  object  of  their  worship  is  the  goddess  Kalee  or  Bhow- 
anee,  and  there  is  a  temple  at  Binda  Chul  near  Mirzapoor,  to  which 
the  Thugs  send  considerable  offerings;  and  the  establishment  of 
priests  at  that  shrine  is  entirely  of  their  community.  Bhowanee, 
it  seems,  once  formed  a  determination  to  extirpate  the  human  race, 
and  sacrificed  all  but  her  own  disciples.  But  she  discovered  to 
her  astonishment,  that  through  the  interposition  of  the  creating 
Power,  whenever  human  blood  was  shed,  a  fresh  subject  imme- 
diately started  into  existence,  to  supply  the  vacancy  she  had  caused; 
she  therefore  formed  an  image  into  which  she  infused  the  principle 


286  iVtzaro.— 1833. 

of  life,  and  calling  her  disciples  together  she  instructed  them  in 
the  art  of  depriving  that  being  of  life,  by  strangling  it  with  a 
handkerchief.  This  method  was  found  on  trial  to  be  effectual,  and 
the  goddess  directed  her  worshippers  to  adopt  it,  and  to  murder 
without  distinction  all  who  should  fall  into  their  hands,  promising;; 
herself  to  dispose  of  the  bodies  of  their  victims;  their  property 
was  to  be  bestowed  on  her  followers,  and  she  was  to  be  present, 
and  to  preside  over,  and  to  protect  them  on  those  occasions,  so  that 
none  should  be  able  to  prevail  against  them. 

Thus,  say  the  Thugs,  was  our  order  established,  and  we  origi- 
nally took  no  care  of  the  bodies  of  those  who  fell  by  our  hands, 
but  abandoned  them  wherever  they  were  strangled,  until  one  man, 
more  curious  than  the  rest,  ventured  to  watch  the  body  he  had 
murdered,  in  the  expectation  of  witnessing  the  manner  in  which 
it  would  be  disposed  of.  The  goddess  of  his  worship  descended 
as  usual  to  carry  away  the  corpse;  but  observing  that  this  man 
was  on  the  look  out,  she  relinquished  her  purpose,  and  calling  him 
angrity,  rebuked  him  for  his  temerity,  telling  him  she  could  no 
longer  perform  her  promise  regarding  the  bodies  of  the  murdered; 
and  that  his  associates  must  hereafter  dispose  of  them  in  the  best 
way  they  could:  thus,  they  say,  arose  the  practice,  invariably  fol- 
lowed b}^  the  Thugs,  of  burying  the  dead,  and  to  this  circumstance 
principally  is  to  be  attributed  the  extraordinary  manner  in  which 
their  atrocities  have  remained  unknown;  for  with  such  circumspec- 
tion and  secrecy  do  they  act,  and  such  order  and  regularity  is  there 
in  all  their  proceedings,  that  it  is  next  to  impossible  that  a  particu- 
lar murder  should  ever  be  discovered. 

Absurd  as  the  foregoing  relation  may  appear,  it  has  had  this  ef- 
fect on  the  minds  of  the  Thugs,  that  they  do  not  seem  to  be  visited 
with  any  of  those  feelings  of  remorse  or  compunction  at  the  inhu- 
man deeds  in  which  they  have  participated,  which  are  commonly 
supposed  to  be,  at  some  period  of  their  lives,  the  portion  of  all  who 
have  trafficked  in  human  blood.  On  the  contrary,  they  dwell  with 
satisfaction  on  the  recollection  of  their  various  and  successful  ex- 
ploits,* and  refer  with  no  small  degree  of  pride  and  exultation  to 
the  affairs  in  which  they  have  been  personalty  engaged,  especially 
if  the  number  of  their  victims  has  been  great,  or  the  plunder  they 
have  acquired  extensive. 

Notwithstanding  the  observance  amongst  Thugs  of  Hindoo  rites 
of  worship,  a  very  considerable  number  of  them  are  Mussulmans; 
no  judgment  of  the  birth  or  caste  of  a  Thug  can  however  be  formed 
from  his  name;  for  it  not  unfrequently  happens,  that  a  Hindoo 
Thug  has  a  Mussulman  name,  with  a  Hindoo  alias  attached  to  it; 
and  vice  versa  with  respect  to  Thugs  who  are  by  birth  Mohamme- 
dans. In  almost  every  instance  the  Thugs  have  more  than  one 
appellation,  by  means  of  which  the  Mussulman  Thugs  may  be  re- 
cognised.    Some  are  to  be  found  of  every  sect,  Sheikh,  Seyud, 

*  I  myself  have  witnessed  the  truth  of  this  assertion,  on  my  ex- 
amining'the  Thugs  at  Hyderabad. 


IVizam.— 1833.  287 

Moghul  and  Pathan;  and  among  the  Hindoos,  the  castes  chiefly  to 
be  met  with,  are  Brahmins,  Rajpoots,  Lodhees,  Aheers,  Kolees. 
In  a  o-ang  of  Thugs,  some  of  every  one  of  these  castes  may  be 
found,  all  connected  together  by  their  peculiar  system  of  murder, 
all  subject  to  the  same  regulations,  and  all,  both  Mussulmans  and 
Hindoos,  joining  in  the  worship  of  Bhowanee.  They  usually  move 
in  large  bodies,  often  amounting  to  from  100  to  200  persons,  and 
resort  to  all  manner  of  subterfuges  to  conceal  their  real  profession. 
If  they  are  travelling  southward,  they  represent  themselves  either 
to  be  in  quest  of  service,  or  on  their  way  to  rejoin  the  regiments 
they  pretend  to  belong  to,  in  this  part  of  the  country.  AYhen,  on 
the  contrary,  their  route  is  toward  the  North,  they  call  themselves 
Sepoys,  from  the  Bombay  or  Nizam  army,  who  are  going  on  leave 
to  Hindoostaun.  The  gangs  do  not  always  consist  of  persons  who 
are  Thugs  by  birth.  It  is  customary  for  them,  by  holding  out  the 
promise  of  monthly  pay,  or  the  hopes  of  amassing  money,  to  entice 
many  to  join  them,  who  are  ignorant  of  the  deeds  of  death  that  are 
to  be  perpetrated  for  the  attainment  of  their  objects;  until  made 
aware  of  the  reality,  by  seeing  the  victims  of  their  cupidity  fall 
under  the  hands  of  the  stranglers.  The  Thugs  declare  that  novices 
have  occasionally  been  so  horrified  at  the  sight,  as  to  have  effected 
their  immediate  escape,  others,  more  callous  to  the  commission  of 
crime,  are  not  deterred  from  the  pursuit  of  gain  by  the  frightful 
means  adopted  to  obtain  it,  and  remaining  with  the  gang,  too  soon 
begin  personally  to  assist  in  the  perpetration  of  murder. 

Many  of  the  most  notorious  Thugs  are  the  adopted  children  of 
others  of  the  same  class.  They  make  it  a  rule  when  a  murder  is 
committed,  never  to  spare  the  life  of  any  one  present,  either  male 
or  female,  who  is  old  enough  to  remember  and  relate  the  particu- 
lars of  the  deed.  But  in  the  event  of  their  meeting  with  children 
of  such  a  tender  age,  as  to  make  it  impossible  they  should  reveal 
the  fact,  they  generally  spare  their  lives,  and  adopting  them,  bring 
them  up  to  the  trade  of  Thugee.  These  men  of  course  eventually 
become  acquainted  with  the  particulars  of  the  murder  of  their  fathers 
and  mothers,  by  the  very  persons  with  whom  they  have  dwelt  since 
their  childhood,  but  they  still  go  on  following  the  same  dreadful 
trade. 

It  might  be  expected  that  a  class  of  people  whose  hearts  must  be 
effectually  hardened  against  all  the  better  feelings  of  humanity, 
would  be  troubled  with  few  scruples  of  conscience;  but  in  point  of 
fact  they  are  as  much  the  slaves  of  superstition,  and  as  much  di- 
rected by  the  observation  of  omens  in  the  commission  of  their  mur- 
ders, as  the  most  inoffensive  of  the  natives  of  India  are  in  the 
ordinary  affairs  of  life. 

The  chief  symbol  of  worship  among  the  Thugs  is  a  Khoddee  or 
pickaxe  of  iron.  It  is  known  among  them  by  the  names  of  Nishan, 
Kussee,  and  Mahee.  With  every  gang  there  is  carried  a  Nishan, 
which  is  in  fact  their  standard,  and  the  bearer  of  it  is  entitled  to 
particular  privileges.  Previous  to  commencing  an  expedition,  the 
Jemadars  of  the  party  celebrate  a  Poojah  (a  religious  ceremony)  to 


288  Mzam.—1833. 

the  Nishan  or  pickaxe,  which  is  typical  of  the  duty  of  their  wor* 
ship.  The  ceremonies  differ  little  from  the  usual  rites  of  Hindoos 
on  similar  occasions.  A  Hindoo  Thug  of  good  caste  is  employed 
to  make  a  quantity  of  the  cakes  called  Poories,  which  being  con- 
secrated by  an  offering  to  the  idol,  are  distributed  among  the 
assembly.  The  Nishan  is  bathed  and  perfumed  in  the  smoke  of 
burning  Bensoin,  and  is  afterwards  made  over  to  the  Nishan  Wal- 
lah, who  receives  it  on  a  piece  of  cloth  kept  for  that  purpose.  It 
is  then  taken  out  into  the  open  fields,  in  the  expectation  of  an  omen 
being  observed.  The  Nishan  is  deposited  in  a  convenient  spot  in 
the  direction  that  the  party  intends  to  proceed,  and  certain  persons 
are  deputed  to  keep  watch  over  it.  There  are  particular  birds  and 
beasts  that  are  looked  upon  by  the  Thugs  as  the  revealers  of  omens, 
to  whose  calls  and  movements  their  attention  is  on  this  occasion 
particularly  directed.  Among  these  are  the  owl,  the  jay,  the  jack- 
all,  the  ass,  &c.  If  one  of  these  calls  out,  or  passes  them  from  the 
right  hand  side,  the  omen  is  looked  upon  as  favourable;  but  if  from 
the  left,  it  is  considered  unpropitious,  and  the  project  is  abandoned. 
It  is  not  unusual  for  the  Thugs  to  look  for  an  auspicious  omen 
previous  to  committing  a  murder,  and  they  are  frequently  deterred 
from  carrying  their  intentions  immediately  into  effect,  by  observing 
an  unfavourable  sign,  such  as  smoke  crossing  their  path  when  in 
pursuit  of  a  victim,  or  the  circumstance  of  any  of  the  animals  be- 
fore mentioned  calling  out  on  their  left  hand  side.  This  no  doubt 
accounts  for  Thugs  so  often  keeping  company  with  travellers  for 
many  days  previous  to  murdering  them,  although  they  had  deter- 
mined upon  their  sacrifice  from  the  moment  of  their  first  joining 
the  party.     The  omen  is  denominated  Soogoon. 

In  the  event  of  an  expedition  proving  more  than  ordinarily  suc- 
cessful, a  Poojah  is  usually  made  to  Bhowanee,  and  a  portion  of 
the  spoil  taken  by  the  gang,  is  set  aside  for  the  purpose  of  being 
sent  to  the  Pagoda  before  alluded  to,  as  an  offering  to  the  goddess. 
Propitiatory  offerings  are  also  made,  and  various  ceremonies  per- 
formed before  the  Khoddee  or  Nishan,  should  the  Thugs  have 
failed  in  obtaining  any  plunder  for  a  length  of  time. 

In  every  gang  of  Thugs  there  are  to  be  found  one  or  more  Je- 
madars, who  appear  to  hold  that  rank  not  by  the  choice  of  their 
followers,  but  in  consequence  of  their  wealth  and  influence  in  their 
respective  villages,  enabling  them  to  assemble  the  party.  The 
profits  of  a  Jemadar  are  of  course  greater  than  those  of  his  follow- 
ers. He  receives  six  and  a  half  or  seven  per  cent,  on  all  silver 
coin,  and  other  property  not  hereafter  specified,  and  then  has  a 
share  of  the  remainder  in  common  with  the  other  Thugs  of  the 
party.  When  gold  is  obtained  in  coin  or  in  mass,  the  tenth  part 
is  taken  by  the  Jemadar  previous  to  dividing  it,  and  he  has  a  tithe 
of  all  pearls,  shawls,  gold  embroidered  cloths,  brass  and  copper 
pots,  horses,  &c.  The  Jemadar  acts  as  Master  of  the  Ceremonies 
when  Poojah  is  performed,  and  he  assigus  to  every  Thug  the  par- 
ticular duty  he  is  to  execute  in  the  commission  of  every  murder 


Nizam.— 1833.  289 

that  is  determined  on.  These  duties  are  undertaken  in  succession 
by  all  the  Thugs  of  the  party,  and  to  the  regularity  and  system 
that  exists  among  them,  is  to  be  attributed  the  unparalleled  success 
that  has  attended  their  proceedings. 

Next  to  the  Jemadar  one  of  the  most  important  personages  is  the 
Buttoat  or  Strangler,  who  carries  the  handkerchief  with  which  the 
Thugs  usually  murder  their  victims.  This  implement  is  merely 
a  piece  of  fine  strong  cotton  cloth  about  a  yard  long.  At  one  end 
a  knot  is  made,  and  the  cloth  is  slightly  twisted  and  kept  ready  for 
use,  concealed  in  the  waistband  of  the  person  carrying  it.  There 
is  no  doubt  but  that  all  the  Thugs  are  expert  in  the  use  of  the  hand- 
kerchief, which  is  called  Roomal  or  Paloo;  but  if  they  are  to  be 
believed,  only  particular  persons  are  called  upon  or  permitted  to 
perform  the  office  of  Strangler,  when  a  large  gang  is  collected. 
The  most  able  bodied  and  alert  of  the  number  are  fixed  upon  as 
Buttoats,  and  they  become  the  bearers  of  the  handkerchief  only 
after  the  performance  of  various  and  often  expensive  ceremonies; 
and  never  without  the  observation  of  a  favourable  omen.  The  old 
and  experienced  Thugs  are  denominated  Gooroo  Bhow,  and  the 
junior  Thugs  make  a  merit  of  attending  on  them,  preparing  their 
Hookahs,  shampoing  their  bodies  and  performing  the  most  menial 
offices.  They  gradually  become  initiated  into  all  the  mysteries  of 
the  art  of  murder,  and  if  they  prove  to  be  powerful  men,  the  disci- 
ples of  the  Gooroo  are  promoted  to  be  Buttoats.  The  Thugs  say 
that  if  one  of  them  was  alone,  and  had  never  before  strangled  a 
person,  he  would  not  presume  to  make  use  of  the  handkerchief 
until  he  observed  a  favourable  omen.  The  ceremonies  with  regard 
to  the  handkerchief  are  much  the  same  as  those  described  in  carry- 
ing out  the  Nishan,  the  handkerchief  being  on  this  occasion  sub- 
stituted; an  offering  of  rice,  cocoa  nut,  &c.  is  made.  When  a 
murder  is  to  be  committed,  the  Buttoat  usually  follows  the  parti- 
cular person  he  has  been  directed  by  the  Jemadar  to  strangle,  and 
on  the  preconcerted  signal  being  given,  the  Roomal  is  seized  with 
the  knot  on  the  left  hand,  the  right  hand  being  nine  or  ten  inches 
further  up,  in  which  manner  it  is  thrown  over  the  head  of  the  per- 
son to  be  strangled;  the  two  hands  are  crossed  as  the  victim  falls, 
and  such  is  the  certainty  with  which  the  deed  is  done,  as  the  Thugs 
themselves  frequently  declare,  that  before  the  body  reaches  the 
ground,  the  eyes  usually  start  out  of  the  head,  and  life  is  extinct. 
Should  the  person  to  be  strangled  prove  an  active  man,  or  the  But- 
toat be  inexpert,  another  Thug  lays  hold  of  the  end  of  the  handker- 
chief. The  perfection  of  the  art  is  described  to  be  attained  when 
several  persons  are  simultaneously  murdered,  without  any  of  them 
having  time  to  utter  a  sound,  or  to  become  aware  of  the  fate  of  their 
companions.  Favourable  opportunities  are  afforded  for  Buttoats 
to  make  their  first  essay  in  the  art  of  strangling.  When  a  single 
traveller  is  met  with,  a  novice  is  instructed  to  make  a  trial  of  his 
skill,  and  the  party  sets  off  during  the  niaht,  and  stops,  while  it  is 
still  dark,  to  smoke,  or  drink  water.  While  seated  for  this  pur- 
pose, the  Jemadar  enquires  what  hour  of  night  it  may  be,  and  the 
25 


290  Nizam.— 1833. 

Thugs  immediately  look  up  at  the  stars  to  ascertain  the  time;  this 
is  the  preconcerted  signal,  and  the  Buttoat  is  immediately  on  the 
alert,  and  the  unsuspecting  traveller,  on  looking  up  at  the  heavens 
like  the  rest  of  the  party,  offers  his  neck  in  right  position  for  the 
prepared  handkerchief,  and  becomes  an  easy  prey  to  the  murderer. 
The  Buttoat  receives  eight  annas  extra  for  every  murder  he  com- 
mits, and  if  the  plunder  is  great,  some  article  is  assigned  him  over 
and  above  the  common  shares.  The  persons  intended  to  be  mur- 
dered are  distinguished  by  different  names,  according  to  their  sect, 
profession,  wealth,  &c.  A  traveller  having  much  property  is  call- 
ed Niamud,  and  victims  are  generally  entitled  Bunj. 

To  aid  the  Buttoat  in  the  perpetration  of  the  murder,  another 
Thug  is  specially  appointed  under  the  designation  of  Sumsooat; 
his  business  is  to  seize  the  person  to  be  strangled  by  the  wrists, 
if  he  be  on  foot;  and  by  one  of  the  legs  if  he  is  on  horseback,  and 
thus  to  pull  him  down.  A  Sumsooat  is  told  off  to  each  traveller, 
and  he  places  himself  in  a  convenient  situation  near  him,  to  be 
ready  when  required. 

In  the  event  of  the  traveller  being  mounted  on  horseback,  a  third 
Thug  assists  under  the  designation  of  Bhugdurra.  His  business 
is  to  lay  hold  of  the  horse's  bridle,  and  check  it  as  soon  as  the  sig- 
nal for  murder  is  given. 

One  of  the  most  important  persons  in  a  gang  of  Thugs  goes  by 
the  name  of  Tillace.  The  Thugs  do  not  always  depend  upon 
chance  for  obtaining  plunder,  or  roam  about  in  the  expectation  of 
meeting  with  travellers,  but  frequently  take  up  their  quarters  in  or 
near  a  large  town,  on  some  great  thoroughfare,  from  whence  they 
make  excursions  according  to  the  information  obtained  by  the  Til- 
laces.  These  men  are  chosen  from  amongst  the  most  smooth 
spoken  and  intelligent  of  their  number,  and  their  chief  duty  is  to 
gain  information.  For  this  purpose  they  are  decked  out  in  the 
garb  of  respectable  persons,  whose  appearance  they  must  have  the 
tact  of  putting  on.  They  parade  the  bazaars  of  the  town  near  which 
their  associates  are  encamped,  and  endeavour  to  pick  up  intelli- 
gence of  the  intended  despatch,  or  expected  arrival  of  goods;  in- 
formation is  forthwith  given  to  the  gang,  who  send  out  a  party  to 
intercept  them.  Enquiry  is  also  made  for  any  band  of  travellers, 
who  may  have  arrived  and  put  up  in  the  Chowree  or  elsewhere. 
Every  art  is  brought  into  practice  to  make  acquaintance  with  these 
people.  They  are  given  to  understand  that  the  Tillace  is  travelling 
the  same  road,  and  an  opportunity  is  taken  to  throw  out  hints  re- 
garding their  danger,  and  the  frequency  of  murders  and  robberies. 
An  acquaintance  with  some  of  the  relatives  and  friends  of  the  tra- 
vellers is  feigned,  and  an  invitation  given  to  partake  of  the  repast 
prepared  at  the  place  where  the  Tillace  has  put  up,  the  conve- 
nience of  which,  and  the  superiority  of  the  water,  are  abundantly 
praised.  The  result  usually  is',  that  the  travellers  are  inveigled 
into  joining  the  party  of  Thugs,  and  they  are  feasted  and  treated 
with  every  politeness  and  consideration,  by  the  very  wretches  who 
are  plotting  their  murder,  and  calculating  the  share  they  shall  ac- 


Nizam.— 1833.  291 

truire  on  their  division  of  the  spoil.  "What  must  be  the  feelings  of 
men  who  are  actuated  by  motives  so  entirely  opposed  to  their  pre- 
tended civility  of  behaviour,  it  must  be  difficult  to  imagine,  and  I 
know  not  whether  most  to  admire  the  consummate  duplicity  with 
which  they  contrive  to  conceal  their  purpose,  or  to  detest  the  infer- 
nal apathy  with  which  they  can  eat  out  of  the  same  dish,  and  drink 
of  the  very  cup  that  is  partaken  of  by  the  victims  they  have  fixed 
upon  for  destruction. 

It  is  on  the  perfection  which  they  have  attained  in  the  art  of 
acting  as  Tillaces,  that  the  Thugs  particularly  pride  themselves; 
and  it  is  a  frequent  boast  with  them,  that  it  is  only  necessary  to 
have  an  opportunity  of  conversing  once  with  a  traveller,  to  be 
able  to  mark  him  as  a  certain  victim,  whenever  they  choose  to  mur- 
der him. 

Instances  sometimes  occur  where  a  party  of  Thugs  find  their 
victims  too  numerous  for  them  to  master,  while  they  remain  in  a 
body;  but  they  are  seldom  at  a  loss  for  expedients  for  creating  dis- 
sentions,  and  a  consequent  division  of  the  party.  But  if  all  these 
arts  of  intrigue  and  cajolery  fail  in  producing  the  desired  result, 
an  occasion  is  taken  advantage  of  to  ply  the  travellers  with  intoxi- 
cating liquors:  a  quarrel  is  brought  about,  and  from  words  they  pro- 
ceed to  blows,  which  ends  in  the  dispersion  of  the  company,  who, 
proceeding  on  different  roads,  fall  an  easier  prey  to  their  remorse- 
less destroyers. 

Having  enticed  the  travellers  into  the  snare  that  has  been  laid 
for  them,  the  next  object  of  the  Thugs  is  to  choose  a  convenient 
spot  for  committing  the  murder;  this,  in  the  technical  language 
current  among  them,  is  denominated  a  Bhal,  and  is  usually  fixed 
upon  at  a  short  distance  from  a  village,  on  the  banks  of  a  Xullah, 
where  the  trees  and  underwood  afford  a  shelter  from  the  view  of 
occasional  passengers.  The  Thug  who  is  sent  forward  on  this 
duty  is  called  a  Bhilla,  and  having  fixed  on  the  place,  he  either  re- 
turns to  the  encampment  of  his  party,  or  meets  them  on  the  way 
to  report  the  result  of  his  enquiry. 

If  the  Bhilla  returns  to  the  camp  with  his  report,  the  Suggaees 
or  grave  diggers  are  sent  out  with  him  to  prepare  a  grave  for  the 
interment  of  the  persons  it  is  intended  to  murder.  Arrangements 
are  previously  made,  so  that  the  party,  with  the  travellers  in  com- 
pany, shall  not  arrive  too  soon  at  the  Bhal.  At  the  particular  spot 
agreed  on,  the  Bhilla  meets  the  gang;  a  recognition  takes  place; 
the  Jemadar  calls  out,  "Bhilla  Manjet,"  Have  you  cleansed  out  the 
whole]  the  Bhilla  replies,  "Manjet,"  on  which  the  concerted  sig- 
nal is  given,  that  serves  as  the  death  warrant  of  the  unheeding 
travellers,  who  are  forthwith  strangled.  While  some  are  employed 
in  rifling  the  bodies,  others  assist  in  carrying  them  away  to  the 
ready  prepared  graves.  The  Suggaees  perform  the  task  of  bury- 
ing them,  and  the  remainder  of  the  gang  proceeds  on  its  journey, 
leaving  with  them  a  certain  number  of  Tillaces  as  watchmen  on 
the  look  out  to  prevent  their  being  disturbed.  Should  a  casual 
passenger  appear,  a  Tillace  gently  throws  a  stone  among  the  Sug- 


292  Nizam.— 1833. 

gaees  or  grave  diggers,  who  immediately  desist  from  their  work, 
and  crouch  on  the  ground  until  the  danger  is  over.  After  the  in- 
terment is  completed,  the  Suggaees  rejoin  their  party;  but  it  is  not 
unusual  to  leave  one  or  more  of  the  Tillaces  to  keep  watch  to  pre- 
vent the  bodies  being  dug  up  by  beasts  of  prey;  or  if  a  discovery 
should  be  made  by  the  village  people,  to  give  instant  information 
to  their  companions,  that  they  may  have  the  opportunity  of  getting 
out  of  the  way. 

But  it  often  happens  that  the  arrangements  and  precautions 
above  mentioned  cannot  be  entered  into,  and  that  travellers  are  met 
with  on  the  road,  who  are  hastily  murdered,  and  as  hastily  interr- 
ed. In  these  cases,  if  the  opportunity  is  afforded  them,  the  Thugs 
always  leave  some  one  to  keep  watch  at  the  place;  and  rather  than 
run  the  risk  of  discovery  by  the  bodies  being  dug  up  by  wild 
animals,  they  will  return  and  re-inter  them.  If  the  ground  is  stony, 
they  never  touch  the  corpse;  but  if  the  soil  is  of  such  a  nature  as 
to  render  it  probable  that  the  bodies  in  swelling  will  burst  the 
graves,  they  transfix  them  with  their  spears  or  knives,  which  ef- 
fectually prevents  it. 

When  the  Thugs  choose  to  strangle  their  victims  in  some 
more  exposed  situation,  as  in  a  garden  near  a  village,  where  they 
may  have  put  up  for  the  night,  they  resort  to  further  precautions 
to  prevent  discovery.  The  grave  is  on  this  occasion  prepared  on 
the  spot,  after  the  murder  has  been  committed,  and  the  corpses 
having  been  deposited  therein,  the  superfluous  soil  is  carried  away 
in  bundles,  and  thrown  into  the  neighbouring  fields.  The  place 
is  watered  and  beaten  down  with  sticks;  it  is  then  plastered  over 
with  cow-dung,  and  Choolahs  or  fire-places  for  cooking  are  made 
on  the  spot.  If  the  party  find  it  necessary  to  decamp,  they  light 
fires  in  the  Choolahs,  that  they  may  have  the  appearance  of  having 
been  used  to  cook  there.  Should  they  determine  on  staying,  they 
use  these  Choolahs  for  cooking  their  food  on  the  succeeding  day, 
having  few  qualms  of  conscience  to  prevent  their  enjoying  the 
viands  prepared  on  a  spot,  the  associations  attendant  on  which, 
might  be  considered  too  revolting  to  dwell  upon.  The  parties  of 
Thugs  being  often  very  large,  they  have  many  beasts  of  burden  in 
their  train,  such  as  bullocks,  and  sometimes  even  camels;  if  there- 
fore they  remain  at  a  place  where  they  have  committed  a  murder, 
and  do  not  construct  fire-places,  they  take  the  precaution  of  tying 
their  cattle  on  the  spot.  The  Thugs  say  they  can  always  recog- 
nise the  fire-places  of  persons  of  their  own  class,  there  being 
peculiar  marks  about  them,  made  purposely  to  serve  as  directions 
to  the  next  party  that  may  pass  the  same  way. 

The  Thugs  always  prefer  burying  their  victims  at  some  distance 
from  the  public  road,  and  therefore  as  soon  as  the  bodies  of  mur- 
dered persons  have  been  stripped  of  the  property  found  upon  them, 
they  are  carried  on  the  shoulders  of  the  Suggaees  to  the  spot 
selected  for  interring  them.  They  say  they  are  more  careless  about 
the  concealment  of  corpses  in  the  Nizam's  country  than  elsewhere; 
for  they  have  always  been  so  secure  from  molestation,  that  they 


Nizam.— 1833.  293 

have  frequently  left  bodies  entirely  exposed,  without  running  any 
risk;  for  no  one  takes  the  trouble  of  making  any  enquiry. 

The  division  of  spoil  does  not  usually  take  place  immediately 
after  the  perpetration  of  a  murder;  but  every  person  secures  a 
portion  of  the  property  on  the  spot;  and  when  a  convenient  oppor- 
tunity arrives,  each  person  produces  his  part  of  the  plunder,  and  a 
division  is  then  made  by  the  Jemadar,  whose  share  is  in  the  first 
instance  deducted.  Then  the  Buttoats,  the  Sumsooats,  and  the 
Bhugdnrrahs,  claim  their  extra  reward  for  each  murder  at  which 
they  have  assisted.  The  Tillace  also  receives  his  share  for  in- 
veigling a  traveller  into  their  snares.  The  Suggaee  takes  his  re- 
compense for  the  trouble  he  had  in  digging  the  grave;  the  residue 
is  divided  share  and  share  alike,  among  the  whole  gang.  It  may 
be  supposed  that  the  cupidity  of  individual  Thugs  will  occasion- 
ally induce  them  to  attempt  to  defraud  their  comrades,  by  secreting 
some  article  of  value,  at  the  time  the  murdered  bodies  are  plun- 
dered. But  they  say  the  whole  class  are  bound  by  inviolable  oath 
to  produce  for  the  common  stock  every  thing  that  may  fall  into 
their  hands,  while  engaged  with  any  party. 

As  it  may  be  imagined,  the  division  of  plunder  often  leads  to 
violent  disputes,  which,  it  is  astonishing,  never  terminate  in  blood- 
shed. It  might  be  supposed  that  the  Thugs  had  a  prejudice 
against  spilling  blood,  for  when  pursued,  they  never  make  use  of 
the  weapons  they  usually  bear;  not  even  in  defence  of  their  own 
persons.  The  most  wanton  prodigality  occurs  when  plunder  is 
divided;  and  should  any  difference  of  opinion  arise  as  to  the  ap- 
propriation of  their  spoil,  the  most  valuable  shawls  and  brocades 
are  often  torn  into  strips  and  distributed  among  the  gang.  The 
Thugs  say,  this  is  done  that  every  person  may  run  the  same  risk; 
for  such  articles  could  not  be  shared  equally  among  them  unless 
converted  into  money,  and  some  danger  is  attendant  on  the  trans- 
action. They  appear  to  make  it  a  rule  to  destroy  all  Hondees 
(letters  of  credit)  that  fall  into  their  hands,  as  well  as  many  other 
articles  that  are  likely  to  lead  to  detection.  Ready  money  is  what 
they  chiefly  desire,  and  when  they  have  a  choice  of  victims,  the 
possessors  of  gold  and  silver  would  certainly  be  fixed  upon  in  pre- 
ference to  others:  consequently  it  seems  to  have  been  a  general 
practice  among  the  Bundelkund  Thugs  to  waylay  the  parties  of 
Sepoys  of  the  Bombay  and  Nizam's  army,  when  going  upon  leave 
to  Hindoostaun,  for  the  sake  of  the  specie  they  usually  have;  and 
they  remark  that  of  the  numerous  Sepoys  who  are  supposed  by 
their  officers  to  have  abandoned  the  service,  and  by  their  friends 
and  relatives  to  be  still  with  their  regiments,  they  alone  can  tell 
the  fate,  the  whole  number  having  been  strangled  by  their  bands. 
The  immense  wealth  that  has  at  various  times  fallen  into  the  hands 
of  these  miscreants,  is  expended  in  the  grossest  extravagance  and 
debauchery;  so  these  their  ill  gotten  gains  remain  but  a  short  time 
in  their  possession. 

The  Thugs  have  not  exactly  a  language  of  their  own,  but  slang 
terms  and  phrases  which  give  them  the  means  of  holding  a  con- 
25* 


294  JNizam.—18Zd. 

versation  with  persons  of  their  own  class  without  any  chance'of 
being  understood  by  the  uninitiated.  Their  term  of  salutation 
whereby  also  they  recognise  each  other,  if  they  casually  meet 
without  being  personally  acquainted,  is  "Ali  Khan  Bhan  Sulaum." 
What  appears  most  extraordinary  is  the  manner  in  which  the  Thugs 
recollect  the  names  of  their  comrades,  as  well  as  their  persons,  and 
they  declare  that  though  the  name  of  any  one  of  a  gang  may  have 
escaped  their  recollection,  they  never  forget  the  person  of  a  Thug, 
who  assisted  with  them  in  the  perpetration  of  a  murder.  The 
Thugs  indeed  seem  to  know  each  other  almost  intuitively;  and  the 
quickness  with  which  recognition  between  individuals  takes  place 
is  surprising,  so  as  to  warrant  the  supposition  that  a  sort  of  Freema- 
sonry system  of  signs  has  been  established  among  them. 

To  facilitate  their  plan  of  operations,  the  Thugs  have  established 
a  regular  system  of  intelligence  and  communication  throughout  the 
countries  they  have  been  in  the  practice  of  frequenting,  and  they 
become  acquainted  with  astonishing  celerity  with  the  proceedings 
of  their  comrades  in  all  directions.  They  omit  no  opportunity  of 
making  enquiries  respecting  other  gangs;  and  are  equally  particular 
in  supplying  the  requisite  information  concerning  their  own  move- 
ments. For  this  purpose  they  have  connected  themselves  with 
several  persons  residing  in  the  Nizam's  dominions,  as  Patails  and 
cultivators  of  villages,  many  of  the  latter  of  whom  follow  the  pro- 
fession of  Thugee  in  conjunction  with  their  agricultural  pursuits. 
The  Marwaries,  and  other  petty  bankers,  are  also  frequently  the 
channels  of  communication  between  Thugs,  and  there  is  no  doubt 
of  their  being  the  purchasers  of  the  property  of  the  murdered.  The 
religious  mendicants  throughout  the  country  occasionally  assist  by 
taking  messages  from  bands  of  Thugs,  to  be  delivered  to  the  next 
party  that  may  come  in  their  way..  With  this  view  also  they  have 
adopted  the  practice  of  forming  Choolahs  or  fire  places  of  a  particu- 
lar construction,  to  serve  as  marks  of  their  progress  through  the 
country.  When  a  party  of  Thugs  come  to  a  road  that  branches  off 
in  two  directions,  they  make  a  mark  for  the  guidance  of  their  asso- 
ciates who  may  come  after  them,  in  the  following  manner.  The 
soil  in  a  convenient  spot  is  carefully  smoothed,  and  the  print  of  a 
foot  is  distinctly  stamped  upon  it.  A  Thug,  on  seeing  this  mark, 
wrhich  he  searches  for,  knows  by  the  direction  which  it  points, 
what  track  has  been  followed  by  those  who  preceded  him. 

The  peculiar  designation  by  which  they  are  known  is  a  point  on 
which  the  Thugs  are  particularly  tenacious,  and  they  attach  to  it  a 
great  importance,  and  even  claim  a  degree  of  respectability  for  their 
profession,  that  they  say  no  other  class  of  delinquents  is  entitled 
to.  The  denomination  of  thief  is  one  that  is  peculiarly  offensive 
to  them,  and  they  always  solicit  the  erasure  of  this  term,  and  the 
substitution  of  that  of  Thug,  whenever  it  may  occur  in  a  paper  re- 
garding them;  declaring  that  so  far  from  following  the  disgraceful 
practices  of  a  thief,  they  scorn  the  name,  and  can  prove  themselves 
to  be  honest  and  trust  worthy,  when  occasion  requires  it. 

It  seems  their  ambition  is  to  be  considered  respectable  persons, 


Nizam.— 1833.  295 

and  with  this  view  they  expend  much  of  their  gain  on  personal 
decoration.  Even  those  who  have  been  seized,  and  admitted  as 
informers,  are  more  solicitous  about  their  dress  and  decent  appear- 
ance, than  any  thing  else.  They  mostly  seem  to  be  men  of  mild 
and  unobtrusive  manners,  possessing  cheerfulness  of  disposition 
entirely  different  from  the  violent  passionate  character  and  the 
ferocious  demeanour  usually  attributed  to  hardened  murderers. 

Such  is  the  extent  to  which  this  dreadful  system  has  been  carried, 
that  no  calculation  can  be  made  of  the  numbers  who  have  fallen 
victims  to  it:  wThen  it  is  taken  into  consideration,  that  many  of  the 
Thugs  who  have  been  seized  confess,  having  for  the  last  twenty-five 
or  thirty  years  annually  made  circuits  with  parties  of  more  than  a 
hundred  men,  with  no  other  object  than  that  of  murder  and  Tapine, 
and  boast  of  having  daily  put  tenor  twenty  persons  to  death,  and 
that  they  say  an  enumeration  of  all  the  persons  they  have  each  in- 
dividually assisted  to  destroy,  would  swell  the  catalogue  to  hun- 
dreds, and  as  some  declare  to  thousands,  some  notion  of  this  horrid 
destruction  of  life  may  be  formed,  and  of  the  amount  of  the  property 
thus  taken;  for  independent  of  the  thousands  in  ready  money,  jew- 
els, and  bullion,  the  loads  of  valuable  cloths,  and  every  description 
of  merchandise,  that  continually  fall  into  their  hands,  the  hoondies 
that  they  invariably  destroy  must  amount  to  a  considerable  sum. 

The  impunity  with  which  the  Thugs  have  heretofore  carried  on 
their  merciless  proceedings,  the  ease  with  which  they  recruit  their 
numbers,  which  are  restricted  to  no  particular  caste  or  sect,  and 
the  facility  with  which  they  have  purchased  their  release,  when 
seized  by  the  officers  of  the  weak  native  Governments,  in  whose 
dominions  they  have  usually  committed  their  greatest  depredations, 
have  altogether  tended  to  confirm  the  system,  and  spread  it  to  such 
a  fearful  extent,  that  the  life  of  no  traveller  in  this  country  has  been 
safe;  and  it  seemed  only  by  some  happy  chance  that  even  large 
parties  have  ever  escaped  the  fangs  of  these  blood  thirsty  demons. 

DERVISHES. 

The  distinguished  Fakeers,  Dervishes,  and  holy  men  in  Persia, 
Cashmeer,  and  Hindoostaun,  received  from  the  Mussulmans  the 
title  of  Shah,  "King."  The  holy  man,  to  whom  Abraham  brought 
the  tenth,  had  the  title  of  prs  o*?D  (Melchi  Kedek),  King  of  justice. 
The  Princes  of  Persia,  and  of  Hindoostaun,  give  their  Dervishes 
the  Nazr,  i.  e.  the  Vowed  Present:  and  as  Melehi  Zedek  brought 
forth  bread  and  wine,  so  also  the  old  Dervishes  bring  the  traveller 
of  distinction  Bread  and  Rose-water. 

JOURNEY  FROM  HYDERABAD  TO  MADRAS. 

June  27.— After  having  taken  leave  of  my  friends  at  Hyderabad, 
I  left  the  family  of  Colonel  Stewart,  and  set  out  for  Madras,  which 
is  380  miles  from  Hyderabad;  travelling  mostly  at  night  (for  the 
heat  was  so  great,  that  the  palanquin  was  like  an  oven)  I  arrived, 
after  a  journey  of  two  days,  at  Ramahpatam.  Scarcely  had  I  en- 
tered the  bungalow  belonging  to  Mr.  Bruce,  the  Collector  of  Nel- 


296  British  India.— 1 833 . 

lore  (who  had  given  previous  orders  to  his  native  servants  to  receive 
me),  when  I  was  violently  attacked  with  that  dire  disease,  the 
cholera  morbus;  it  began  with  a  most  violent  vomiting,  accompanied 
with  cramp  and  dysentery.  No  English  person,  or  any  European, 
was  near  me;  I  had  just  strength  enough  to  make  known  in  three 
lines  my  state  to  Mr.  Bruce,  requesting  him  (as  I  did  not  expect  to 
live  half  an  hour  longer),  to  give  notice  of  my  death  to  my  wife  at 
Malta,  and  to  send  her  my  journals.  I  then  lay  down  upon  the 
sofa,  continuing  to  vomit  for  two  hours.  I  recommended  my  soul 
to  God;  my  hands  and  feet  became  convulsed;  but  through  the 
whole  of  my  sufferings,  I  felt  perfect  peace  in  our  Lord  Jesus 
Christ;  I  prayed  to  him  that  he  would  be  pleased  to  send  me  some 
relief,  when  suddenly  I  heard  a  voice,  exclaiming  in  English,  "I 
see,  you  have  the  cholera  morbus,  my  husband  died  of  that  disorder, 
two  months  ago."  The  person  who  spoke,  was  the  wife  of  a  ser- 
geant of  Vellore  of  the  name  of  Gilespie,  who  was  going  from 
Vellore  to  Madras,  with  the  intention  of  proceeding  from  thence  to 
her  daughter  at  Onore;  arriving  the  same  day  with  me  at  Ramah- 
patam,  she  learned  from  the  natives  that  I  had  been  taken  ill,  and 
she  hastened  to  my  assistance.  She  gave  me  first  a  whole  bottle 
of  brandy  with  200  drops  of  laudanum,  and  other  remedies,  which 
only  stopt  the  vomiting  at  intervals.  The  next  morning  Dr.  Cooper 
arrived,  being  sent  from  Nellore  by  Mr.  Bruce;  he  prayed  with  me, 
gave  me  warm  water  with  salt,  and  twice  forty  grains  of  calomel, 
which  stopt  the  vomiting  for  two  hours;  but  when  I  had  a  third 
relapse  in  the  evening,  he  told  me  that  I  should  inform  him  what 
might  be  my  last  will;  he  sent  off,  at  the  same  time,  two  notes  to 
Nellore,  saying  that  he  had  but  little  hopes  of  my  recovery,  and 
he  confessed  to  me  that  he  did  not  think  I  should  be  alive  next 
morning.  He  asked  me  whether  I  would  submit  to  his  putting  a 
hot  iron  upon  my  stomach;  I  said  "}-es;"  he  branded  me  conse- 
quently three  times  upon  my  stomach,  which,  God  be  praised,  stopt 
the  cholera  morbus  entirely;  he  then  thought  it  adviseable,  after  a 
stay  of  four  days  in  the  inn  of  Ramahpatam,  to  have  me  carried  in 
a  palanquin  to  Nellore,  to  the  house  of  Mr.  Bruce,  the  Collector, 
where  I  was  for  twenty  days  in  a  very  critical  state,  on  account  cf 
a  bilious  fever  which  followed;  however,  after  one  month's  stay  I 
recovered  so  far,  that  I  attempted  to  proceed  in  a  palanquin  on 
my  way  to  Madras.  When  I  was  as  far  as  forty  miles  distant 
from  Nellore,  I  was  attacked  with  a  violent  spasm,  which  obliged 
the  palanquin  bearers  to  carry  me  upon  their  shoulders  back  to  a 
native  bungalow.  Most  fortunately  Mr.  Prendergast,  the  sub-Col- 
lector, was  only  four  miles  distant  living  in  a  tent;  he  came,  carried 
me  to  his  tent,  and  sent  immediately  a  horseman  to  Nellore,  and 
dear  Dr.  Cooper  came  a  second  time  to  assist  me.  I  staid  there 
four  days  in  the  tent,  and  set  out  for  Madras,  still  very  ill.  I  was 
there  most  kindly  received  in  the  house  of  Colonel  Cadell,  where  I 
was  soon  surrounded  by  dear  Christians,  as  Messrs.  Dobbs,  Brown, 
Shaw,  CI  alow,  Bannister;  and  after  a  quiet  stay  of  fourteen  days, 
I  was  enabled  to  preach  in  the  dissenting  chapel,  invited  by  the 


British  India.— 1833.  297 

zealous  Missionaries  Smith,  Drew,  and  Taylor.  "Oh  that  men 
would  therefore  praise  the  Lord  for  all  His  goodness,  and  declare 
the  wonders  that  he  does  unto  the  children  of  men." 

I  lectured  here  at  different  times,  and  twice  at  a  spot  seven  miles 
distant  from  Madras,  at  the  station  upon  St.  Thomas'  Mount,  where 
it  is  believed  that  St.  Thomas,  one  of  our  Lord's  Apostles,  suffered 
martyrdom.  It  is  testified  by  tradition,  in  the  East,  and  by  Fa- 
thers of  the  Church.  My  friends  at  Madras  however  did  not  allow 
me  to  go  much  about,  as  my  health  was  still  in  a  precarious  state, 
so  that  I  was  not  able  to  visit  the  native  Catholic  Christians,  and 
Hindoo  Protestants.  I  confess  that  I  have  no  confidence  in  either 
of  them.  The  converts  to  the  protestant  religion  under  the  direc- 
tion of  Mr.  Irion,  the  Missionary  of  the  society  for  the  propagation 
of  the  Gospel,  lately  insulted  their  pastor  in  the  church,  on  account 
of  his  opposition  to  their  observing  caste. 

Having  had  a  letter  from  Mr.  La  Croix  for  Dr.  Rotler,  I  called 
on  him;  he  was  a  fellow  labourer  of  the  famous  Missionary 
Schwarz;  he  is  85  years  of  age,  and  is  now  retired  and  receives  a 
pension  from  his  society. 

There  are  no  Jews  permanently  residing  at  Madras,  some  how- 
ever come  occasionally  from  Cochin  to  Madras. 

GOVERNOR  OF  MADRAS. 

Sir  Frederick  Adams,  Governor  of  Madras,  is  not  only  a  weak 
and  most  consummate  Jack  in  office,  but  a  real  follower  and  imi- 
tator of  Jeroboam,  who  made  Israel  to  sin,  for  he  orders  the  Bri- 
tish soldiers  to  present  arms  in  honour  of  the  Hindoo  Idols  at  their 
festivals,  and  hypocritically  orders  money  to  be  distributed  among 
the  Brahmins,  that  they  should  pray  to  their  Idols  for  rain. 

There  is  not  a  more  ungodly  Governor  on  the  face  of  the  earth, 
and  one  more  unfit  for  his  situation,  than  Sir  Frederick  Adams.  His 
whole  political  science  and  skill,  consists  in  proving  to  the  Hindoos 
that  he  is  afraid  of  them,  and  therefore  would  be  ready  in  order  that 
they  may  do  him  no  harm,  to  countenance  idolatry,  and  even  make 
idolaters  of  the  English  themselves.  Sir  Frederick  Adams  has  all  the 
wicked  dispositions  of  Jeroboam,  who  made  Israel  to  sin,  without  having 
the  talents  of  Jeroboam!  for  Sir  Frederick  Adams  never  could  have 
made  himself  King!  not  only  not  in  Israel,  but  even  not  in  Liliput! 

DEPARTURE  FROM  MADRAS. 

August  31. — My  dear  friends  Mr.  Clulow,  the  Rev.  Mr.  Tucker, 
and  Mr.  Dobbs  came  to  Mr.  Conolly,  the  brother  of  the  traveller, 
to  take  leave  of  me;  we  for  the  last  time  prayed  together,  and  I  then 
set  out  for  Cochin,  in  a  palanquin.  Colonel  Cadell  and  Clulow, 
and  Mr.  M'Clean  had  kindly  paid  the  expenses  of  the  dack  as  far 
as  Cochin;*  and  had  given  me  letters  for  the  active  Missionaries 
Rhenius,  Schaffter,  Winkler,  and  Mueller. 

*  A  man  who  has  neither  silver  nor  gold  of  his  own,  is  not  at- 
tached to  any  society,  and  has  solemnly  vowed  that  of  his  wife's  por- 
tion he  will  not  appropriate  a  single  farthing  for  his  own  use  and 


298  British  India.— 1833. 

September  1 . — Arrived  at  Sadras,  formerly  belonging  to  the  Dutch; 
inhabited  by  descendants  of  the  Dutch  and  Semi-Europeans,  and 
several  native  catholics,  who  have  a  native  Priest. 

The  Collector,  Mr.  M'Clean,  with  his  lady,  were  absent;  but  he 
had  kindly  given  orders  to  his  servants,  previous  to  his  departure, 
to  receive  me  well;  they  in  consequence  had  prepared  breakfast  and 
dinner  for  me.  He  likewise  had  franked  my  dack  as  far  as  Pon- 
dichery. 

In  the  evening  I  set  out  for  Pondicheiy,  and  was  most  hospita- 
bly received  by  Mr.  and  Mrs.  M'Kenzie.  Pondicheryisa  French 
settlement,  and  is  mostly  inhabited  by  French,  born  in  this  place, 
and  by  native  catholics.  A  French  Bishop  is  here  with  some  other 
French  Missionaries.  Even  the  native  catholic  Priests  observe  the 
distinctions  of  caste.  Mr.  M'Kenzie  was  kind  enough  to  intro- 
duce me  to  the  French  Bishop,  an  old  gentleman,  who  is  sent  here 
by  the  Propaganda  of  France,  which  has  no  connection  with  that 
of  Rome. 

Sept.  2. — I  arrived  at  Cuddalore,  where  I  was  most  kindly  re- 
ceived by  the  amiable  and  pious  Chaplain  of  the  station,  the  Rev. 
Mr.  Halwell,  who  procured  the  court  house,  that  I  might  be  en- 
abled to  lecture  to  the  station. 

Sept.  3. — I  gave  a  long  lecture,  which  was  well  attended;  I  en- 
deavoured to  impress  upon  the  minds  of  my  hearers  the  precious- 
ness  of  faith  in  Christ;  of  that  evidence  of  things  unseen;  of  that 
substance  of  things  hoped  for,  which  does  not  consist  in  mere 
knowledge,  but  in  power.  How  excellent  is  faith!  it  gives  spi- 
ritual liberty  from  sin,  death,  the  devil,  hell,  and  the  curse  of  the 
law;  rest,  peace,  consolation,  joy,  union  with  Christ  as  the  bride- 
groom with  the  bride.  "And  I  will  betroth  thee  unto  me  for  ever." 
Hosea  ii.  19,  20.  And  this  is  the  reason  why  believers  in  Jesus 
Christ  suffer,  when  the  bridegroom  is  dishonoured;  for  the  faithful 
bride  sympathizes  with  her  husband;  and  the  world,  which  hates 
the  husband,  hates  the  bride  too;  but  as  Christ,  the  husband,  is 
wisdom,  righteousness,  sanctification,  and  redemption,  the  bride, 
or  the  believers,  come  into  possession  of  these  properties  by  the 
rights  of  her  husband;  for  they  become  one:  "That  they  may  be 
one  with  me  as  I  am  one  with  Thee!" 

Such  a  faith  in  Christ  gives  us  final  assurance  of  being  one  of 
the  elect  of  God;  which  doctrine  the  world  cannot  bear,  for  they 
cannot  understand  it;  and  a  believer,  who  speaks  to  a  man  of  the 
world  about  final  assurance,  receives  generally  as  an  answer,  "You 
blaspheme!"  Therefore  a  believer,  in  speaking  with  a  man  of  the 
world,  ought  not  at  once  to  tell  him  this,  but  like  Paul  first  give 
him  milk,  by  which  I  mean  Christ  crucified,  by  which  they  are 
brought  out  of  the  world.  Paul,  after  having  proved  by  a  long 
train  of  argument,  that  there  is  no  condemnation  to  those  who  are 

Missionary  labours,  will  not  surely  be  taxed  with  meanness  for  hav- 
ing accepted,  as  I  had,  with  feelings  of  gratitude,  the  assistance  of 
others  in  the  course  of  my  travels,  especially  from  those  christian 

friends  who  deemed  the  workman  worthv  of  his  hire. 


British  India.— 1833.  299 

in  Christ  Jesus,  burst  forth  at  length  in  rapture:  "I  am  persuaded 
that  neither  death  nor  life,  nor  angels  nor  principalities,  nor  powers, 
nor  things  present,  nor  things  to  come,  nor  height,  nor  depth,  nor 
any  other  creature,  shall  be  able  to  separate  us  from  the  love  of 
God,  which  is  in  Christ  Jesus  our  Lord!"  It  is  true,  that  the  life 
of  the  man  of  faith  is  a  warfare;  but  he  obtains  the  victory  over 
sin,  darkness,  death,  hell  and  the  world!  1  John  v.  5. 

ARRIVAL  AT  MAYAVERAM. 

Sept.  5. — I  arrived  at  Mayaveram,  where  I  took  up  my  abode 
with  the  excellent  Missionary  Mr.  Winkler,  whose  converts  to 
Christianity  I  saw,  and  never  in  my  life  was  so  much  touched  and 
edified,  as  I  was  by  those  poor  Hindoo  women  converted  to  Christ. 
I  asked  one  who  had  been  lately  baptized  by  Winkler,  whether 
she  really  loved  Christ;  the  poor  old  woman  spoke  with  an  ex- 
pression of  feeling  about  her  love  to  Christ,  as  her  God  and  Sa- 
viour, which  might  have  put  Dr.  Channing  to  the  blush.  Winkler 
has  likewise  established  a  school  beautifully  arranged.  He  is 
since  gone  to  Germany  on  account  of  ill  health.  I  lectured  twice 
in  W7inkler's  house.  Mr.  Camerer,  a  Danish  Missionary  at  Tran- 
quebar,  came  here  to  see  me.  His  fellow  labourer  there  is  a  Soci- 
nian.  Mr.  Winkler  is  a  Missionary  to  the  Church  Missionary 
Society. 

Sept.  7. — He  accompanied  me  to  Combaconum,  20  E.  m.  distant 
from  Mayaveram,  where  I  was  most  hospitably  received  by  Mr. 
Thomas,  Judge  of  the  district.  I  gave  a  lecture  here  to  the  Eng- 
lish, and  preached  in  the  chapel  of  Mr.  Crisp,  the  Missionary  of 
the  London  Missionary  Society.  Mr.  Crisp  is  highly  spoken  of 
on  account  of  his  zeal,  piety,  and  uprightness;  he  has  a  school  of 
native  children. 

ARRIVAL  AT  TRICHINOPOLI, 

A  considerable  station  of  military,  and  of  civilians.  I  lived  in 
the  house  of  Mr.  Blair,  the  Collector.  I  preached  here  on  the 
second  coming  of  our  Lord  Jesus  Christ. 

In  the  vicinity  of  Trichinopoli,  there  is  a  sect  of  Hindoos  called 
Kuller,  which  means  thief;  their  profession,  as  well  as  that  of 
their  ancestors,  is  stealing.  I  learn  that  they  observe  the  rite  of 
circumcision.  They  are  divided  into  two  classes:  that  of  Mellore, 
and  that  of  Anyoornand  Kuller;  they  do  not  intermarry. 

The  Rev.  Messrs.  Schreyvogel  and  Thompson  are  Missionaries 
of  the  society  for  the  propagation  of  the  Gospel.  Mr.  Thompson, 
who  is  stationed  at  Tanjore,  appeared  to  me  to  be  a  pious  man. 

Sept.  9. — I  preached  in  the  evening  to  some  soldiers,  in  a  chapel 
established  by  Capt.  W7alch. 

Sept.  10. — Sevame  Dawson,  of  Hindoo  descent,  the  son  of  a 
Hindoo  converted  by  Schwarz,  called  on  me,  and  desired  me  to 
explain  to  him  my  views  respecting  the  second  coming  of  our 
Lord  Jesus  Christ. 

There  are  150  native  Christians  at  Trichinopoli,  who  observe 
the  distinction  of  caste,  except  at  the  Lord's  table. 


300  British  India.— -1833. 

Sept.  10,  11,  12. — I  lectured  again  to  a  crowded  congregation. 
When  the  last  lecture  was  over,  I  set  out  for  Madura.  Arriving 
at  Mellore,  I  received  a  letter  from  Mr.  Hooper,  the  Judge  of  Ma- 
dura, inviting  me  to  take  up  my  abode  with  him;  a  brotherly  letter 
was  enclosed  from  the  Rev.  Mr.  Rhenius,  the  greatest  Missionary, 
I  believe,  who  has  ever  appeared  since  the  time  of  the  Apostles; 
more  enterprising,  more  bold,  and  more  talented  than  even  Schwarz 
himself:  the  number  of  Hindoos  to  whose  conversion  he  has  been 
instrumental,  amounts  to  12000.  He  kindly  invited  me  to  come 
to  his  station  Palamcottah. 

Sept.  14. — I  arrived  at  Madura,  and  was  most  kindly  received 
by  Mr.  Hooper.     I  lectured  in  his  house. 

Sept.  15. — In  the  evening  I  set  out  for  Palamcottah  in  the  palan- 
quin. My  friends  may  now  trace  my  wanderings  in  the  land  of 
Hindoostaun.  The  peace  of  God  has  not  departed  from  me;  even 
when  captive  among  the  people  of  Khorossaun,  his  peace  did  not 
depart  from  me;  and  when  slandered  by  infidels,  his  peace  has 
not  departed  from  me! 

WHITE  AXD  BLACK  JEWS. 

I  met  with  one  of  the  white  Jews  of  Cochin,  Abraham  Isaac  by 
name.  Though  I  intend  to  speak  particularly  of  these  Jews,  I 
shall  insert  occasionally  whatever  I  hear  about  them.  This  Abra- 
ham Isaac  of  the  family  of  Sargon,  the  brother  of  a  converted 
Jew,  intends  going  to  Constantinople.  He  listened  with  attention 
to  my  preaching.  He  informed  me  that  the  white  Jews  came  to 
Cochin  from  different  parts  of  Europe  700  years  ago.  There  are 
eighty  white  Jews  at  Cochin.  The  white  Jews  have  one  syna- 
gogue, and  the  black  Jews  two.  There  are  black  Jews  in  the  neigh- 
bourhood of  Cochin,  in  the  following  places:  Anjeekmaal,  where 
there  are  one  hundred  black  Jews,  who  have  two  synagogues. 
Shenot,  where  they  have  no  synagogue.  Parow:  one  synagogue. 
Malee:  ten  Jews  without  a  synagogue. 

REFLECTIONS. 

There  are  many  Hindoos  reputed  to  be  possessed  by  the  devil; 
vain  attempts  are  made  to  dispossess  them  in  a  strange  manner, 
i.  e.  with  a  stick  or  wand.  I  firmly  believe  that  there  are  such 
people  now,  as  there  were  assuredly  in  the  time  of  Christ.  I  my- 
self, when  travelling  with  my  wife  in  the  desert  of  Egypt,  heard 
the  evil  spirit  speak  out  of  an  Arab,  whilst  the  Arab  all  the  time 
was  speaking  with  his  natural  voice. 

Religion  is  a  glorious  whole,  an  harmonious  temple;  destroy  one 
part,  and  the  whole  is  shaken  or  disfigured.  To  a  person  who 
tries  to  conceal  or  to  alter  one  part,  the  whole  must  appear  without 
harmony.  Such  persons  will  go  on  from  one  part  to  another,  until 
the  whole  beauty  disappears;  and  those,  who  view  religion  in  such 
an  unconnected  manner,  surrender  it  peace  meal,  and  will  ulti- 
mately abandon  it  altogether.  The  most  beautiful  object  may  appear 
deformed,  if  looked  at  with  a  prejudiced  eye,  or  with  the  eye  of 


British  India.— 1833.  301 

an  anatomist,  who  investigates  only  by  small  and  detached  por- 
tions, without  regard  to  the  congruity  of  the  whole. 

The  boldness  of  those  who  have  denied  scriptural  truths  has 
been  received  by  some  with  indifference,  by  others  with  delight; 
they  rejoice  to  hear  nothing  more  of  the  existence  of  the  devil; 
for  many  people  are,  as  Count  Stolberg  said,  like  the  ostrich,  who 
puts  his  head  under  his  wings  as  soon  as  he  perceives  the  hunter, 
and  then  feels  himself  to  be  safe.  The  idea  has  become  current, 
that  the  Scriptures  present  to  us  mere  phantoms/and  oriental  ima- 
gery. But  from  the  most  ancient  traditions,  the  idea  of  fallen  and 
hostile  spirits  has  been  found  to  exist  among  all  nations,  represent- 
ed in  divers  manners.  The  whole  has  been  rejected,  and  even 
ridiculed  by  arrogant  newspaper  scribblers;  though  all  delusions 
and  erroneous  traditions  must  have  been  founded  upon  some  primi- 
tive and  original  truth.  Others  call  those  possessions  mere  bodily 
disorder  and  sickness.  If  it  is  said  that  the  Son  of  God  com- 
manded those  devils  to  go  out,  one  replies  by  saying,  that  Jesus 
Christ  accommodated  himself  to  the  prejudices  and  current 
opinions  of  the  times.  Those  who  say  this,  are  worse  reasoners 
than  the  Jews,  who  admitted  the  fact,  when  they  objected  that  he 
cast  out  devils  by  the  Prince  of  the  devils:  but  these  half  Chris- 
tians of  the  present  day  affirm,  that  He,  who  came  into  the  world 
to  bear  testimony  unto  the  truth,  confirmed  a  delusion  by  a  miracle 
from  heaven.  To  what  purpose  should  our  Lord  have  accommo- 
dated himself  to  the  superstition  of  the  time?  for  would  the  Jews 
have  the  less  believed  him  if  he  had  said,  these  are  no  posses- 
sions, but  mere  maladies,  and  permitted  in  order  that  you  may 
believe  in  me,  if  I  cure  them  by  the  power  of  my  word?  But  he 
was  far  from  doing  so,  he  cast  out  devils,  and  he  gave  the  same 
power  to  his  disciples.  Did  the  son  of  God  deceive  his  Church 
when  he  said,  "I  beheld  Satan  as  lightning  fall  from  heaven?" 
"Was  it  the  sickness  of  the  Gadarenes  which  went  into  the  swine? 
It  is  objected  that  it  is  inconsistent  with  the  goodness  of  God  to 
give  such  power  to  the  devils.  I  answer,  one  might  as  well  say 
that  there  are  no  tyrants  in  the  world,  no  rebels,  no  atheistical  pro- 
pagandists; for  their  existence  would  be  incompatible  with  the 
goodness  of  God. 

How  should  short  sighted  creatures,  like  ourselves,  presume  to 
deny  the  possibility  of  the  influence  of  a  strange  spirit  upon  our 
organs,  on  no  other  foundation  than  our  incapability  of  comprehend- 
ing it!  We  are  not  able  to  comprehend  how  our  soul  influences  our 
body;  and  in  truth  of  the  objections  made  by  infidels,  none  is  more 
shallow  and  inane,  than  that  taken  from  the  want  of  our  power  of 
comprehension. 

Has  the  philosophy  of  the  present  day  received  new  light  with 
regard  to  spiritual  influences,  and  in  what  manner  they  affect  the 
body?  But  it  is  objected,  "Those  times  are  ended."  Whence 
have  they  this  assurance?  is  there  one  single  passage  which  tells 
ns  this?  Until  now  the  devil  is  not  bruised,  his  power,  though  re- 
strained, is  not  annihilated. 
26 


302  British  India.— -1833. 

But  some  people  say,  that  the  light  of  civilization  has  banished 
the  devil,  and  those  possessions,  from  the  world.  I  answer,  that 
the  light  of  civilization  has  not  been  able  to  banish  rebellious  men 
from  the  world;  how  then  should  this  boasted  civilization  have 
banished  evil  spirits? 

RHENIUS,  A  PRUSSIAN. 

This  is  indeed  a  Missionary!  I  lived  in  the  same  room  with 
him,  and  saw  how  one  after  another  of  his  congregation  came  to 
consult  him  as  a  spiritual  father.  To  give  some  slight  notion  of 
what  he  has  done,  I  will  only  mention  that  at  the  end  of  June  1833, 
the  congregation  from  among  the  heathen  at  Tinevelly,  amounted 
to  10,694  souls,  belonging  to  238  villages,  who  were  instructed  in 
the  word  of  God  by  109  catechists.  Those  10,694  souls  are  com- 
prised in  3075  families,  who  have  renounced  idolatry,  and  are  under 
Christian  instruction  and  discipline.  2086  souls  are  baptized,  the 
rest  are  candidates  for  baptism.  During  the  last  six  months,  end- 
ing with  June,  the  increase  in  the  congregation  was  1388  souls. 
Nearly  every  month,  a  number  of  heathen  families  of  a  village,  or 
a  whole  village,  renouncing  idolatry,  ask  for  a  Christian  teacher. 
There  are  111  schools,  superintended  by  Rhenius,  SchafTter,  and 
Mueller,  his  worthy  fellow  labourers.  In  these  schools  are  2553 
boys,  and  146  girls,  who  receive  christian  instruction. 

The  seminary  contains  about  40  native  youths,  who  are  boarded 
and  instructed  in  the  mission  premises,  in  theology  and  various 
sciences.     Pious  converts  are  always  chosen  for  teachers. 

Sarkoman,  a  convert,  is  Professor  of  mathematics.  50,000  tracts 
have  been  printed  in  the  Tamul  language. 

John  Dewa  Saghaym,  whose  grandfather  was  converted  from 
Hindooism  by  one  of  the  Missionaries  at  Tranquebar,  was  ordain- 
ed by  Bishop  Turner,  and  superintends  now  the  native  congregation. 

Rhenius  went  to  see  a  dying  woman  at  Courtalem.  The  hus- 
band was  brought  by  this  affliction,  and  the  instrumentality  of 
Rhenius,  to  a  saving  knowledge  of  Christ.  Oh  that  this  might 
be  the  happy  condition  of  every  one  who  enters  into  the  state  of 
widowhood!  Blessed  are  those  who  do  not  put  off  till  the  hour  of 
death!  Blessed  those,  who  do  not  from  afar  only,  as  Balaam  did, 
see  the  Lord,  but  who  are  made  nigh  by  the  blood  of  Christ;  for 
He  is  our  peace,  who  hath  made  us  one.  I  have  heard,  when  at 
Musulipatam,  dying  souls  declare,  "If  I  should  be  spared,  I  would 
serve  the  Lord  all  the  days  of  ray  life."  But  there  is  a  moment, 
after  which  we  can  no  longer  serve  the  Lord;  a  night  cometh  in 
which  no  man  can  work.  Blessed  are  those  who  have  the  Lord 
always  before  them,  in  every  object,  on  every  occasion;  who  per- 
ceive him  in  the  melodious  voice  of  the  nightingale,  at  the  recol- 
lection of  a  beloved  departed  wife  or  brother  in  affection.  In  every 
event,  in  every  object,  He  ought  to  be  recognised;  for  the  Lord 
reveals  His  wisdom,  goodness  and  power  at  all  seasons:  in  the 
nocturnal  sky,  with  its  innumerable  suns,  no  less  than  in  the  glo- 
rious light  of  the  day.     The  moon  proclaims  His  grace,  and  the 


British  India.— -1833.  303 

sun  His  glory.  On  every  page  of  His  revelation,  He  has  made 
known  His  goodness.  His  presence  brings  a  presentiment  of  that 
bliss,  which  our  departed  friends  enjoy,  who  dwell  with  Him. 
Our  destined  portion,  the  portion  of  all  redeemed  souls  is,  to  be 
partakers  of  His  glory,  to  sit  in  heavenly  places  with  Christ  Jesus! 

Sept.  12. — I  lectured  in  the  mission  church  of  Mr.  Rhenius.  I 
preached  upon  the  influence  of  the  Spirit  which  proceeds  from  the 
Father  and  the  Son;  to  whose  influence  our  sanctification  is  prin- 
cipally ascribed,  which  consists  in  our  being  restored  to  our  true 
primitive  calling,  even  our  calling  to  the  love  of  God.    Rom.  v.  5. 

Sept.  20. — I  continued  my  lectures  at  the  British  station  at  Pa- 
lam  cottah. 

Sept.  21. — I  gave  a  lecture  to  the  Hindoos.  Rhenius  and  Shaff- 
ter  interpreted  sentence  after  sentence. 

Sept.  22. — I  preached  in  the  church  of  Rhenius  to  the  English 
station. 

Sept.  23. — I  lectured  in  the  church  on  the  second  advent. 

Sept.  24. — I  set  out  for  Nagercoil,  after  Rhenius  had  kindly  in- 
troduced me  to  the  son  of  Sir  W.  Congreve. 

Sept.  25. — I  arrived  this  morning  at  Nagercoil,  where  1  stayed 
with  the  truly  Christian,  zealous,  and  liberal  minded  Missionaries 
Mault  and  Miller  of  the  London  Missionary  Society,  who  have  a 
congregation  of  7000  converts  from  Hindooism.  I  preached  to  their 
congregation,  and  Mr.  Mault  interpreted;  and  in  the  evening  I 
preached  to  the  English  officers. 

Sept.  28. — I  set  out  for  Trevanderam,  the  capital  of  the  Rajah  of 
Trevancore,  who  is  a  mild  and  amiable  young  man,  and  a  great 
favourite  with  the  British  Government.  I  was  kindly  invited  by 
Colonel  Cadogan,  in  whose  house  I  gave  a  lecture,  and  set  out  for 
Quilon,  40  E.  m.  from  Trevanderam.  Here  I  lived  with  the  Rev. 
Mr.  Thompson,  the  Missionary  of  the  London  Missionary  Society. 
I  requested  Colonel  Cook  to  arrange  every  thing  for  my  preaching 
and  lectures,  which  I  delivered  in  the  mess-room. 

Oct.  1. — I  set  out  for  Aleppie,  where  I  lodged  with  Mr.  and  Mrs. 
Norton.  I  lectured  in  the  evening  to  his  family,  and  to  Mr.  Munro. 
Mr.  Norton  has  baptized  about  forty-four  from  among  the  heathens. 
I  saw  in  his  house  a  Priest  of  the  St.  Thomas  Christians,  converted 
to  the  catholic  religion. 

Oct.  2. — I  arrived  at  Kotyam,  wheTe  I  met  with  Mr.  and  Mrs. 
Ridsdale  and  Mr.  Peet,  Missionaries  of  the  Church  Missionary 
Society.  Mr.  Ridsdale's  station  is  Cochin,  and  Mr.  Peet's  at 
Kotyam,  the  chief  seat  of  the  Syrian  Christians  and  of  their  Arch- 
bishop. 

SYRIAN  CHRISTIANS. 

When  I  was  in  Mesopotamia  in  the  year  1824,  I  observed  that 
the  Syrians  at  Merdeen  and  upon  Mount  Tor,  near  to  it,  claimed 
the  Syrians  of  India  as  an  offset  from  their  Church;  and  when  in 
the  year  1822, 1  arrived  at  Oormia  and  Salmast,  I  observed  that 
the  Chaldean  Christians,  commonly  called  the  Nestorians,  claim- 


304  British  India.— 1833. 

ed  that  honour.  Archdeacon  Robinson  at  Madras  wrote  lately  a 
long  and  interesting  dissertation  about  them.  It  appears  that  they 
were  at  some  period  Nestorians;  but  it  is  certain  that  they  are  now, 
like  the  Syrians  at  Merdeen,  followers  of  Dioscorus,  believing  that 
the  human  nature  of  Christ  was  absorbed  in  the  divine,  so  that 
Christ  had  one  nature  only,  i.  e.  the  divine. 

Oct.  3. — I  called  with  Mr.  Ridsdale,  a  very  active  Missionary,  on 
Mar  Dionysius,  the  Metropolitan  of  the  Syrians,  a  venerable  old 
man.  He  informs  me  that  they  have  seventy  churches  on  the 
Malabar  coast,  and  their  nation  amounts  to  50,000.  He  related 
that  345  years  after  Christ,  Toma,  a  Canaanite,  came  from  Syria, 
and  converted  many  to  the  Syrian  religion.  They  speak  of  Anti- 
och  as  the  Jews  do  of  Jerusalem,  and  they  believe  that  the  chief 
seat  of  the  Syrian  Christians  is  still  an  Antioch.  In  the  year  1825, 
a  Syrian  Bishop  was  sent  to  them  by  the  Patriarch  of  Merdeen;  he 
was  received  with  joy,  but  as  he  with  great  zeal  attempted  to  take 
down  the  Hindoo  idols,  which  they  had  in  their  churches,  they 
exiled  him  with  the  aid  of  the  British  Resident. 

Mr.  Baillie,  the  Missionary  of  the  Church  Missionary  Society, 
has  translated  the  New  Testament  into  Malayalem,  and  taught 
them  the  art  of  printing. 

They,  like  the  Syrians  of  Mesopotamia,  have  a  great  veneration 
for  Ephrem  the  Syrian,  and  Jacob  of  Nisibin;  they  are  well  ac- 
quainted with  the  account  of  the  conversion  of  Behenam  and  Sen- 
nahereb,  mentioned  in  the  second  volume  of  my  journals.  They 
abstain,  like  their  brethren  in  Mesopotamia,  from  pork  and  every 
other  meat  prohibited  in  the  Law  of  Moses.  I  have  with  me  some 
documents,  granted  to  me  kindly  b}T  Mr.  Barber,  formerly  the  chief 
Collector  on  the  Malabar  coast,  from  which  I  understand  Mr. 
Wrede  believes,  that  the  Christians  of  Malabar  settled  in  that 
country  during  the  violent  persecutions  of  the  Nestorians  under 
Theodosius  II.;  and  Theophilus  Sigefridus  Bayerius,  in  his  epistle 
to  La  Croze,  expresses  his  doubts,  whether  the  St.  Thomas  men- 
tioned, be  St.  Thomas  the  Apostle;  the  opinion  that  he  was  not  the 
Apostle,  seems  rather  to  be  confirmed  b}'  the  Syrians  of  Kotyam. 
And  Johannes  Christophorus  Amadutius  brings  them  up  to  the 
date  of  325,  only  differing  twenty  jTears  from  the  account  I  received 
from  the  Metropolite  himself,  from  which  period  they  received 
their  Bishop  from  Mesopotamia.  But  Mr.  Barber  is  in  possession 
of  Arabic  manuscripts  containing  the  history  of  the  Mapila  Mo- 
hammedans, in  which  it  is  asserted  that  they  found  Jews  and 
Christians  on  their  arrival  at  Malabar;  and  the  Jews  again  say,  that 
they  found  Christians  in  the  country.  I  myself  heard  Mr.  Barber's 
assertion  confirmed  by  the  Jews  themselves,  that  Mar  Toma  (St. 
Thomas),  arrived  in  India  in  the  year  52  A.  C.  and  themselves, 
the  Jews,  in  the  year  68.  Beside  this,  St.  Jerome  mentions  St. 
Thomas  having  gone  to  India,  which  corroborates  the  assertion  of 
Mr.  Barber.  That  the  Syrian  Church  in  India  is  essentially  cor- 
rupted, there  can  be  no  doubt;  but  a  judicious  Missionary  might 
make  them  what  Buchanan  in  his  researches  imagined  them  to  be, 


British  India.— 1833.  305 

for  they  are  a  mild  and  kind  hearted  people,  and  I  hope  that  Mr. 
Baillie  will  do  a  great  deal  of  good  among  them. 

Mr.  Ridsdale  has  under  his  care  the  natural  daughter  of  an  Eng- 
lishman, as  she  otherwise  would  have  been  brought  up  in  Mo- 
hammedan darkness. 

DEPARTURE  FROM  KOTYAM  FOR  COCHIN. 

Oct.  4. — I  left  Kotyam  in  company  with  Mr.  Ridsdale.  Imme- 
diately on  landing  from  the  boat,  we  met  with  the  black  Jews.  As 
they  did  not  speak  Hebrew,  Mr.  Ridsdale  was  kind  enough  to  in- 
terpret for  me;  but  soon  after,  some  of  the  white  Jews  assembled, 
and  I  spoke  to  them  saying,  "I  am  one  of  your  brethren,  a  child  of 
Abraham,  Isaac,  and  Jacob,  and  believe  in  Moses  and  the  Prophets, 
who  predicted  that  seed  of  Abraham,  by  whom  all  the  nations  of 
the  earth  were  to  be  blessed,  and  who  shall  be  the  glory  of  the 
House  of  Israel;  who  came  in  the  fulness  of  time,  and  was  brought 
as  a  lamb  to  the  slaughter,  for  the  iniquities  of  his  people;  who 
was  cut  off,  but  not  for  himself;  who  was  pierced  for  our  iniquities; 
of  whom  it  was  said,  'Awake  sword  against  my  shepherd,  against 
the  man  who  is  my  fellow."  Twenty  years  are  now  passed  since 
I  have  found  Him  to  be  my  Saviour;  and  now  for  more  than  twelve 
years,  I  have  preached  Jesus  of  Nazareth,  the  son  of  David,  as 
that  Lamb  of  God  which  taketh  away  the  sin  of  the  world;  and 
this  is  the  sin  which  Israel  sinneth  until  now,  that  they  do  not  be- 
lieve in  Jesus  of  Nazareth,  who  was  that  Angel  in  the  wilderness 
who  accompanied  the  Children  of  Israel  when  they  went  out  of 
Egypt,  to  whom  the  Lord  God  shall  give  the  throne  of  his  father 
David,  and  who  shall  reign  over  the  house  of  Jacob  forever.  He, 
Jesus  Christ,  shall  be  the  Ruler  in  Israel;  He,  who  came  out  of 
Bethlehem  Ephrata.  When  I  crossed  in  a  boat  from  the  Jew  town 
over  to  the  house  of  Mr.  Ridsdale,  Mr.  Winkler,  the  Fiscal  of  Mr. 
Clementson,  the  principal  Collector  of  Malabar,  delivered  to  me  a 
letter  from  Mr.  Clementson,  residing  at  Calicut,  in  which  he  men- 
tioned, that  he  had  given  orders  to  his  Fiscal  at  Cochin  to  have 
the  Government  house  at  Cochin  in  readiness  for  me,  which  was 
done  accordingly.  I  lived  however  the  first  day  of  my  arrival 
with  Mr.  Ridsdale,  and  a  few  days  after  went  to  the  Government 
house. 

Oct.  7. — I  lectured  to  the  Dutch  and  English  inhabitants  of 
Cochin.  Immediately  after,  I  went  with  Mr.  Winkler  and  a  Parsee 
to  the  Jew  town,  called  in  Malayalim,  Yoodah  AVard.  I  found 
there  the  black  as  well  as  the  white  Jews  drunk  in  honour  of  their 
feast  of  Tabernacles;  yet  I  was  enabled  to  preach  to  a  few  of  the  white 
Jews.  The  Jews  of  Cochin  and  the  surrounding  places  are  sub- 
jects to  the  Rajah  of  Cochin.  I  preached  likewise  the  Gospel  to 
some  Arabs  I  had  met  in  the  street,  who  came  to  Ccchin  from  Ha- 
tramavvt. 

Mr.  Ridsdale  was  kind  enough  to  introduce  me  to  the  chief  Jews 
of  Cochin,  Messrs.  Sargon  and  Sarfaty,  who  are  also  the  most 
learned.  I  had  a  long  discussion  with  Mr.  Sargon,  in  the  presence 
26* 


306  British  India.— 1833. 

of  most  of  the  white  and  black  Jews;  and  in  order  that  all  of  them 
might  understand,  I  spoke  every  sentence  in  Hebrew  and  English, 
and  Messrs.  Ridsdale  and  Baron  Albedhyl  interpreted  sentence 
after  sentence.  I  produced  Isaiah  liii.  Sargon  desired  me  first  to 
prove  that  it  applies  to  Jesus,  which  I  did  from  verse  to  verse;  after 
this  it  was  his  turn;  he  indeed  made  a  sorry  figure;  he  first  said  that 
the  person  described  in  a  suffering  condition,  was  Moses,  then 
Abraham,  then  Jeremiah,  and  then  the  Children  of  Israel;  so  that 
even  Sarfaty  admitted  that  Sargon  was  very  unfortunate  in  his  in- 
terpretation of  this  chapter. 

HISTORY  OF  THE   JEWS  OF   COCHIN. 

Mr.  Sarfaty  was  kind  enough  to  copy  for  me  in  Hebrew  the  con- 
tents of  their  ancient  copper-plates,  and  at  the  same  time  a  copy  of 
their  privileges  granted  from  the  Malabar  Kings,  in  the  Malabar 
language.  This  I  have  not  added  here,  as  Mr  Barber  has  already 
communicated  it  to  the  world;  but  only  what  Mr.  Sarfaty  has  given 
me  in  Hebrew,  and  a  Dutch  document. 

Since  the  destruction  of  the  second  temple,  which  happened  in 
the  year  3828  of  the  creation,  and  3168  of  Kalyok  (the  iron  age) 
of  the  Hindoos,  and  68  of  the  Christian  era,  about  10,000  men  and 
women  came  into  Malabar,  and  settled  themselves  down  in  four 
places,  and  these  are  their  names:  Cranganore,  Phalor,  Mad  in, 
Pulush.  Many  of  them  were  in  Cranganore  above  mentioned,  and 
at  Magodarna,  Patnam,  and  Singili,  which  were  under  the  govern- 
ment of  Shera  Firimalen. 

In  the  }rear  4539  of  the  creation,  that  is  3479  of  Kalyoog,  and 
this  is  379  of  the  Christian  era,  there  was  given  to  the  Jews  by 
the  King  of  Shera  Firimalen  (whose  remembrance  may  it  be 
blessed!  his  name  v/as  Erircarnem),  a  law,  expressing  privileges, 
in  a  copper-plate,  called  Sipair,  corresponding  with  their  honour, 
and  glory,  and  preservation  of  their  customs.  And  in  that  time 
there  was  an  honourable  Prince  Joseph  Rabban,  called  likewise  in 
the  language  of  the  country  Siri  Agada  Mapala.  And  this  glorious 
name  was  given  to  him  by  the  King,  whose  remembrance  may  it 
be  blessed.  And  this  King  divided  all  his  countries  among  eight 
Kings,  as  an  inheritance  to  them:  and  these  are  their  names:  Che- 
natu  Gobertin  Matanen,  Benbele  Natu  Bo-Ten  Shere  Manedin, 
Kherla  Natu  Manen  Bigaren,  Balut  Natu  Ercharen  Shaten,  Ghid 
Tarhur  Choda  Ereve,  Chilapatu  Murcha  Shaten,  Wada  Shere 
Chanen,  Peripadpu,  who  was  the  King  of  Cochin,  to  whom  he  left 
his  place  as  an  inheritance. 

Thus  the  Jews  were  settled  on  the  shore  of  the  sea,  in  the  city 
of  Cranganore,  until  the  Portuguese  came,  and  took  possession  of 
the  place  Cranganore;  at  that  time  came  over  them  affliction, 
trouble,  and  disturbance;  they  left  the  place,  and  settled  in  the 
eity  of  Cochin  in  the  year  5326  of  the  creation,  and  1566  A.  C. 
And  the  King  of  Cochin  gave  them  a  place  to  erect  houses  and 
synagogues  adjoining  to  the  royal  palace,  called  Boilus,  in  order 
that  he  might  be  their  helper  and  protector;  and  thus  they  built 


British  India.~l833.  307 

synagogues,  and  houses  to  dwell  in,  by  means  of  four  men: 
Samuel  Castiel,  David  Belila,  Ephraim  Zala,  and  Joseph  Levi, 
in  the  year  5328  of  the  creation,  and  1567  of  the  Christian  era; 
but  still  they  suffered  much  by  the  Portuguese,  so  that  they  could 
not  live  in  other  places,  according  to  their  customs  and  rites;  nor 
were  they  allowed  to  trade,  for  their  subsistence,  in  other  places. 

Now  the  Portuguese  becoming  stronger,  came  and  destroyed 
and  robbed  them  of  every  thing;  and  there  was  great  tribulation 
among  the  Jews,  until  the  Dutch  nation  came  to  Cochin  in  the 
year  1662  A.  C;  then  the  Jews  became  servants  and  assistants  to 
the  Dutch,  and  provided  them  with  all  things  convenient  for  life. 
At  that  time  some  dispute  took  place  between  the  King  of  Cochin 
and  the  Dutch,  in  which  dispute  the  King  of  Cochin  was  killed 
by  the  Dutch,  who  then  returned  and  settled  in  the  town  of  Sailan; 
but  after  they  were  gone,  the  Portuguese  came  with  the  people  of 
Malabar  with  fury,  and  murdered,  plundered  and  burnt  the  market- 
place, and  the  synagogues  of  the  Jews,  on  account  of  their  having 
afforded  protection  to  the  Dutch.  There  was  at  that  time  a  book 
found  in  the  synagogue,  called  Sepher  Yashar,  which  contained  a 
journal  from  the  day  the  Jews  came  into  Malabar,  till  that  day; 
and  also  other  precious  books,  as  canticles,  poetry,  and  hymns;  all 
were  burnt,  and  the  Jews  were  persecuted  in  divers  ways,  and 
afterwards  threatened  to  be  put  to  death.  But  at  that  time  the 
Dutch  returned  to  Cochin,  and  in  a  few  days  the  fortress  surren- 
dered to  the  Commodore  Petre  de  Beder,  Admiral  Van  Gbz,  in  the 
year  1663.  And  when  the  Jews  heard  that  the  fort  had  surrender- 
ed to  the  Dutch,  they  were  rejoiced;  and  those  who  had  fled  to 
the  villages,  returned,  and  settled  in  their  respective  places,  and 
built  up  the  ruins  thereof.  And  at  that  time  a  Prince  of  renown 
lived  among  them,  Castiel  by  name,*  and  by  the  grace  of  God, 
blessed  be  his  name  for  ever,  the  Jews  found  grace  and  favour  in 
the  eyes  of  the  Dutch,  and  the  people  of  Malabar  and  the  Kings 
and  Princes,  and  were  assisted,  and  lived  in  safety  under  the  pro- 
tection of  the  Dutch,  in  the  Malabar  at  Cochin. 

TRANSLATION  OF  THE  HEBREW  ACCOUNT  GIVEN  BY  MOSES  SARFATI. 

I  might  have  given  the  translation  from  the  original  which  I  have 
before  me,  made  by  Mr.  C.  M.  Whish,  which  Mr.  Barber  at  Bom- 
bay kindly  gave  me;  but  I  think,  as  the  Jews  perhaps  have  under- 
stood it  better,  I  had  rather  give  it  from  the  Hebrew. 

"In  the  peace  of  God:  He  is  God  that  created  the  earth  accord- 
ing to  his  will,  and  to  Him  I  lift  up  my  hands,  who  for  more  than 
a  hundred  thousand  years  is  the  Ruler  in  His  dominion,  yea  for 
ever  and  ever.  In  this  day,  I  sitting  in  Cranganore,  in  the  thirty- 
sixth  year  of  my  kingdom,  I  have  decreed  with  firmness  and  power, 
to  give  as  an  inheritance  to  Joseph  Rabban,  with  firmness  and 
power,  five  kinds  of  privileges,  and  these  are: 

*  A  Jewish  German  book,  which  has  the  title  Sn-iu"  rmxtf  "Rem- 
nant of  Israel,"  has  given  a  pretty  exact  account  of  the  Jews  of 
Cochin.     The  Jew  Castiel  is  named  Governor  of  Cochin. 


308  British  India.— 1833. 

1.  Possession  of  elephants  and  horses. 

2.  Ordering  to  make  straight  the  road. 

3.  To  make  proselytes  from  five  nations. 
•4.  The  use  of  palanquins  and  umbrellas. 

5.  The  use  of  vessels. 
Above  all,  I  have  given  seventy-two  houses,  and  assured  a  re- 
linquishment of  all  taxes  for  their  houses  and  synagogues,  over 
which  there  may  have  been  a  Prince,  Head  and  Governor;  and  be- 
side this  decree,  we  have  given  a  copper-plate,  which  shall  be 
given  to  Joseph  Rabban,  to  him,  to  his  seed,  and  his  children's 
children,  to  bridegroom  and  bride,  all  the  time  that  his  seed  endur- 
eth,  and  as  long  as  sun  and  moon  endure."  Then  seven  witnesses 
are  signed. 

THIS  IS  AN  ACCOUNT  OF  SOME  SPANISH  JEWS,  WTHO  CAME  TO  COCHIN 
FROM  EUROPE. 

In  the  year  1686,  according  to  the  Christians,  in  the  time  that 
Commodore  Gilmer  Vos  Burg  was  Governor  in  the  city  of  Cochin, 
four  merchants  came  from  Amsterdam,  and  these  are  their  names: 
Moses  Pereira  di  Pavia,  Isaac  Irgas,  Isaac  Muchat,  and  Abraham 
Bort  of  the  denomination  of  the  Sefardim,and  they  saw  the  places 
wherein  the  Jews  lived,  and  they  rejoiced,  and  they  wished  to 
live  with  them,  and  they  wrote  to  Amsterdam  about  the  Jews  and 
about  the  scarcity  of  books.  When  the  holy  congregation  of  Am- 
sterdam received  this  news,  they  sent  to  Cochin  all  kinds  of 
books,  and  they  printed  every  yearbooks  and  sent  them  to  Cochin. 
Therefore  we  follow  the  rites  of  the  Sefardim. 

ACCOUNTS  OF  THE  WHITE  AND  BLACK  JEWS. 

In  the  land  of  Hindoostaun,  the  Malyalem  metropolis  Cochin, 
those  are  called  white  Jews,  who  came  after  the  destruction  of  the 
second  temple,  from  the  Holy  Land,  and  they  have  only  one  syna- 
gogue. 

Those  are  called  black  Jews,  who  became  Jews  of  their  own 
accord  in  the  land  of  Malabar  at  Cranganore,  and  those  who  were 
dispersed  in  the  country,  of  black  and  half  black  colour.  And  for 
this  reason  the  white  Jews  do  not  intermarry  with  them.  And 
they  have  neither  Priests  nor  Levites,  nor  families,  nor  relations  in 
foreign  countries,  as  they  are  merely  to  be  found  on  the  Malabar 
coast.  They  observe  the  Law,  as  we  white  Jews  do;  there  is  a 
little  difference  in  their  prayers  and  ceremony  of  marriage;  but 
they  differ  entirely  from  the  religion  of  the  land. 

The  following  are  the  places  where  they  are  still  to  be  found, 
and  where  their  Prince  Castiel  was  formerly  their  Governor. 

Cochin,  they  have  synagogues     .        3        Families     .     150 


Anjikmaal 

•        .         •         . 

2 

,         , 

.     100 

Parur 

. 

1 

. 

.     100 

Maden 

.         .         •        • 

1 

. 

.       10 

Shenot 

. 

1 

, 

.       50 

Mala 

•        •         .         • 

1 

, 

.       50 

Tirtur 

. 

1 

Fam 

.       10 

Synagogues 

10 

dies  470. 

British  India.— 1833.  309 

Thus  far  I  have  followed  the  authority  of  the  manuscript  de- 
livered to  me  by  Moses  Sarfaty. 

Several  of  the  black  Jews  themselves  assert,  that  their  ancestors 
became  Jews  in  the  time  that  Haman  fell  into  disgrace  at  the  court 
of  Ahasuerus,  and  they  prove  it  by  affirming,  (what  the  white 
Jews  deny,)  that  they  were  already  there  at  the  time  the  white 
Jews  came  to  Hindoostaun;  (see  Esther  viii.  17.)  Their  com- 
plexion is  like  that  of  the  Hindoos;  indeed,  even  at  this  time  many 
of  the  Hindoos  at  Cochin  become  converts  to  Judaism. 

They  consider  themselves  as  slaves  to  the  white  Jews,  paying 
them  a  yearly  tribute,  and  they  are  bound  to  pay  them  a  small  sum 
for  the  privilege  of  circumcising  their  children,  and  for  being 
allowed  in  prayer  time  to  wear  the  frontlets  (Tefllin);  they  do  not 
sit  down  in  the  presence  of  the  white  Jews,  nor  eat  with  them,  as 
they  acknowledge  them  as  their  masters;  they  are  however  richer, 
more  industrious,  and  more  moral  than  the  white  Jews.  The 
white  Jews  are  too  proud  to  work,  and  live  chiefly  upon  the  jewels 
and  valuables  they  have  inherited  from  their  ancestors.  They  are 
very  immoral,  and  give  not  only  their  daughters,  but  frequently 
their  wives  for  hire  to  the  Europeans,  Parsees  and  Mohammedans; 
and  fathers  frequently  desert  their  reputed  children,  knowing  that 
they  are  not  really  their  own.  They  are  beautiful  in  countenance. 
They  behave  towards  the  black  Jews  with  the  arrogance  of  masters. 

Mr.  Ridsdale  has  two  daughters  of  a  white  Jew  in  his  house, 
who  freely  consigned  them  over  to  him  to  be  baptized. 

The  white  Jews  have  rendered,  at  different  times,  great  services 
to  the  Dutch,  as  may  be  seen  by  the  printed  patent  of  the  Dutch 
Government  of  Kolomba. 

It  certifies  that  a  Mr.  Ezechiel  Rabbi,  a  member  of  the  Jewish 
nation,  a  merchant  employed  by  the  trading  company,  by  whom 
the  certificate  is  given,  being  invested  with  the  honourable  office  of 
Ambassador,  under  the  Kings  of  Cochin,  has  proved  himself  to 
the  honourable  company,  by  his  efficient,  faithful,  laborious,  and 
good  services  under  various  circumstances,  to  be  a  man  of  in- 
tegrity &c. 

Dated  Kolomba,  28th  Nov.,  1750. 

The  white  as  well  as  the  black  Jews  of  Cochin,  are  very  much 
prejudiced  against  the  Gospel  of  Christ;  and  are  anxiously  expect- 
ing the  coming  of  the  Messiah.  I  met  amongst  them  a  Polish 
Jew,  who  was  a  great  drunkard,  but  a  man  of  extraordinary  talents 
in  acquiring  languages;  he  knows  about  eighteen  languages. 

It  is  extremely  praiseworthy  in  Mr.  Ridsdale,  that  he  takes  a 
very  lively  interest  in  the  Jews  of  Cochin. 

ROMAN  CATHOLIC  ARCHBISHOP. 

There  is  a  Roman  Catholic  Archbishop  atVerapula  near  Cochin; 
he  is  from  Italy,  and  superintends  the  Roman  Catholics  around 
Cochin,  who  are  partly  native  converts,  partly  the  descendants 
of  the  converts  of  the  great  Francis  Xavier,  and  partly  Portu- 
guese. 


310  British  India.— 1833. 


DEPARTURE  FROM  COCHIN. 


Oct.  14. — Baron  Aldebhyl,  Mr.  Ridsdale,  and  some  others,  ac- 
companied me  again  to  the  white  and  black  Jews.  They  had  a 
lively  recollection  of  the  visit  of  Dr.  Buchanan.  I  then  set  out 
for  Calicut,  where  I  stopt  with  Messieurs  Clementson  and  Nelson, 
till  the  16th,  preaching  and  lecturing;  and  then  set  out  for  Conna- 
nore,  where  I  arrived  on  the  same  day;  preached  and  lectured  to 
the  large  military  station  of  British  officers.  I  stayed  there  with 
Captain  Butcher  till 

Oct.  20,  when  I  set  out  for  Mangalore,  where  I  was  introduced 
by  Mr.  Morris  to  the  British  inhabitants.  After  I  had  delivered  a 
lecture  in  their  presence,  I  set  out  for  Sedashegur,  where  I  ar- 
rived 

Oct.  29. — From  thence  I  set  out  for  Conaconum,  where  I  was 
most  hospitably  received  by  the  Portuguese  Commandant  (for  this 
place  belongs  to  the  territory  of  Goa).  The  Priest  of  the  place, 
Pater  Antonius  Cajetanus  of  Culinho,  a  Portuguese,  agreeably 
disappointed  me:  I  found  in  Father  Antonius  a  liberal  minded  and 
kind-hearted  Priest,  and  one  not  destitute  of  general  knowledge. 
I  made  him  a  present  of  a  Portuguese  Bible;  several  other  officers 
of  the  Portuguese  army  entered  the  room,  with  whom  I  conversed 
in  French  about  the  Gospel  of  Christ.  The  Priest,  and  every  one 
of  these,  told  me  with  dslight  that  the  inquisition  was  abolished  at 
Goa. 

Oct.  31. —  I  left  Conaconum  for  Goa.  There  is  immediate  evi- 
dence of  being  in  a  Catholic  country:  the  crosses  are  seen  every 
where  upon  the  high  roads,  and  the  bells  of  the  churches  are  heard 
ringing  in  every  village;  and  1  frankly  confess  that  I  was  much 
gratified  to  see  the  cross  of  Christ  planted  in  the  high  roads,  and 
christian  chapels  erected,  instead  of  the  idols  of  Hindoostaun: 
I  could  not  help  exclaiming!  "Behold  the  triumph  of  the  cross 
over  idolatry!"  Recollecting  at  the  same  time  that  these  churches 
were  established  by  the  great  Francis  Xavier,  as  a  Priest  of  Goa 
had  told  me,  not  by  a  sword  of  steel,  but  by  the  word  of  God,  by 
the  power  of  persuasion. 

I  arrived  at  Morghaw,  where  the  Curate,  a  black  Portuguese, 
received  me  with  the  utmost  cordiality.  I  conversed  with  them  in 
Latin. 

November  1. — I  took  a  boat,  and  went  on  the  river  to  Goa,  and 
arrived  at  Panjim,  which  is  properly  the  place  of  residence  of  the 
Vice  Roy  of  Goa. 

Nov.  2. — The  Secretary  of  Government,  Senhor  Nunez,  gave  me 
a  letter  for  the  Provincial  of  the  Augustinian  Convent,  which  is 
situated  in  what  is  called  New  Goa.     Old  Goa  is  entirely  in  ruins. 

I  met  with  a  very  cordial  reception  by  the  Pater  Provincial,  as 
well  as  by  all  the  rest.  They  gave  me  a  very  excellent  room. 
They  spoke  with  great  regard  of  Claudius  Buchanan,  and  his  un- 
daunted behaviour  before  the  members  of  the  Inquisition.  I  found 
in  this  convent  about  forty  Monks,  mostly  born  in  Portugal.     The 


Goa.— 1833.  311 

Provincial  observed  to  me,  it  was  right  that  the  Church  should 
watch  over  the  integrity  of  her  faith  being  held  by  her  members; 
but  the  judicial  proceedings  ought  to  be  public,  and  the  accusers 
ought  to  be  known,  which  had  not  been  the  case  during  the  time 
of  the  inquisition.  It  was  in  the  year  1810,  at  the  suggestion  of  the 
British  Government,  that  the  inquisition  was  abolished. 

I  heard  them  pray  in  Latin  reciting  the  beautiful  Litany  of  St. 
Bernard:  Jesu  dulcissime,  osculo  traditoris  in  manus  impiorum 
traditus,  et  tanquam  latro  captus,  et  ligatus,  et  a  discipulis  derelic- 
tus.     Miserere  nobis  Domine! 

English. — 0  sweet  Jesus,  betrayed  with  a  kiss  of  the  Traitor, 
and  taken  like  a  thief,  and  bound  and  forsaken  by  thy  Disciples! 
Have  mercy  upon  us,  Oh  Lord! 

The  strictest  community  of  property  is  observed  here;  for  this 
Superior,  who  is  a  well  read  man,  said,  Augustin  well  observes: 
"If  in  the  republic  of  Plato  such  a  community  of  property  was  es- 
tablished, merely  for  the  sake  of  peace,  how  much  more  should  it 
prevail  in  a  house  devoted  to  Christ,  in  order  to  obtain  tranquillity 
of  mind,  and  for  the  purpose  of  imitating  the  poverty  of  the  Father 
of  the  poor!  The  expression  of  mine  and  thine  will  not  be  heard 
in  heaven,  where  all  things  will  be  in  common.  We  ought  there- 
fore to  anticipate  this  heavenly  life,  by  exercising  and  preparing 
ourselves  beforehand;  by  rejecting  the  distinctions  of  property." 
I  explained  to  them,  at  their  request,  my  views  respecting  different 
doctrines  of  the  Gospel.  They  remained  up  with  me  till  one  o'clock 
in  the  morning. 

They  receive  all  their  books  on  divinity  and  on  church  and  pro- 
fane history  from  Lisbon.  They  shewed  me  their  library,  in  which 
I  found  among  other  books  the  English  Universal  History,  trans- 
lated into  French,  all  the  writings  of  the  Fathers,  a  Portuguese 
translation  of  the  whole  Bible,  and  Gil  Bias  in  Spanish. 

The  following  books  are  read  in  all  the  colleges  of  Goa.  On 
Moral  Divinity,  they  read  the  Casuistic  Theology  of  Charmes,  Pe- 
trus  and  Collet.  On  Dogmatic  Divinity,  the  writings  of  Alphon- 
sius  Maria  Liguori,  and  de  Pontas.  History  of  the  Churchbj  Curio 
and  Bossuet.  What  is  remarkable,  the  history  of  the  Reformation 
by  Cobbet,  and  "Andrews'  Refutation  of  Fox's  History  of  Mar- 
tyrs," both  books  translated  into  Portuguese  at  Lisbon.  They 
have  two  Royal  Seminaries,  which  were  established  under  Jose- 
phus  I.  King  of  Portugal,  after  the  extinction  of  the  Jesuits:  the 
one  is  called  Choram,  at  New  Goa;  and  the  other  Rachol,  in  the 
Province  of  Salecite,  half  a  day's  journey  from  Goa. 

The  name  of  the  Provincial  is  Fre  Juan  a  Santa  Rosa,  of  the 
family  of  de  Picciotto  in  Portugal,  which  family  is  of  Jewish  ori- 
gin; there  is  at  Aleppo  even  now  the  Jewish  family  of  Picciotto, 
originally  from  Portugal. 

The  most  sensible  man  of  the  Convent  is  the  Prior  Fre  Jose  de 
S.  Agostino.  They  told  me,  there  had  been  Jews  at  Goa,  till  they 
were  exiled  by  the  inquisition.  During  my  stay  in  the  convent,  I 
received  a  letter  from  His  Excellency  the  Vice  Roy  of  Goa,  a 


312  Goa.— 1833. 

nephew  to  Don  Pedro;  and  one  from  Monsieur  Nunez,  Secretary 
to  Government;  to  which  I  add  another  letter  from  the  same  gen- 
tleman, (though  it  was  written  at  a  later  date,)  on  account  of  its 
containing  information  about  Goa. 

LETTER  OF  THE  VICE  ROY  (WRITTEN  IN  ENGLISH). 

Sir, 

I  have  the  pleasure  of  acknowledging  the  receipt  of  your  kind 
letter  of  the  1st  instant,  accompanying  a  Portuguese  translation, 
by  Father  Almeida,  Missionary  at  Batavia,  containing  the  Old  and 
New  Testament;  and  on  knowing  that  you  have  gone  safe  through 
so  many  troubles,  inconveniences,  and  dangers,  I  cannot  forbear 
from  congratulating  you  upon  the  success  of  your  Mission  to  the 
Jews  and  Mohammedans,  and  God  Almighty  grant  that  it  may  be 
such  as  ought  to  be  wished  for  by  every  good  Christian. 

You  assure  me  that  the  said  Old  and  New  Testament,  which 
contains  the  glorious  news  of  the  establishment  of  our  Lord  Jesus 
Christ's  personal  reign  on  earth  in  the  city  of  Jerusalem,  fourteen 
years  hence,  is  presented  for  my  edification;  if  however  I  cannot 
but  request  you  to  accept  of  my  warmest  acknowledgments  for 
this  token  of  your  kindness  to  me,  yet  I  beg  to  inform  you,  that 
being  born  of  Roman  Catholic  Christians,  my  parents  very  care- 
fally,  and  when  of  proper  age,  caused  me  to  read  very  often  the 
Bible,  and  to  have  it  explained  by  enlightened  and  learned  men, 
in  those  places,  where  it  was  requisite;  such  explanation  I  could 
not  easily  obtain  through  a  Bible  like  that  of  Father  Almeida, 
which,  begging  your  pardon,  I  can  positively  assure  you,  is  very 
badly  translated;  this  however  does  not  diminish  my  sincere  feel- 
ings of  gratitude  towards  you. 

I  remain,  yours  affectionately, 
(Signed)  D.  Manoel  de  Portugal  Castro. 

Pangim,  Nov.  6,  1833. 

letter  of  the  secretary  of  government  of  goa. 
My  dear  Sir, 
I  shall  be  extremely  flattered  by  paying  you  my  personal  regards^ 
your  apostolic  toils  and  extraordinary  exertions  in  the  most  holy 
of  enterprises,  being  already  known  to  me  from  the  perusal  of  the 
newspaper  in  India. 

As  my  situation  does  not  allow  me  many  hours  of  leisure  to  be 
at  home,  I  beg  to  inform  you,  that  I  will  be  back  from  the  Secre- 
tary's office  at  three  o'clock  p.  m.;  and  after  that  period  I  shall  be 
very  happy  to  enjoy  your  presence. 

I  have  the  honour  to  be,  my  dear  sir,  yours  sincerely, 
(Signed)  C.  S.  R.  Nunez. 

Pangim,  Nov.  4,  1833. 

another  letter  from  the  same. 

Goa,  20th  November,  1833. 
My  dear  sir, 
I  have  much  pleasure  in  acknowledging  the  receipt  of  your 


Goa.— 1833.  313 

favour,  under  date  of  the  11th  instant,  whereby  you  desired  me  to 
answer  the  several  questions  therein  contained.  1  wrote  immedi- 
ately to  my  friend  Captain  Pouget,  to  inform  you,  that  being-  very 
busy,  when  I  got  your  said  letter,  I  could  not  instantly  meet  your 
wishes.  However  on  a  more  attentive  perusal  of  your  letter, 
I  beg  to  assure  you,  that  by  referring  you  to  a  book  printed  at 
Madras  in  1831,  with  the  title  of  "An  Historical  Sketch  of  Goa, 
by  the  late  Rev.  D.  L.  Cotineau  de  Kloguem,"  yox±  will  find  all 
your  questions  completely  answered,  chiefly  in  what  regards  ec- 
clesiastical subjects;  as  for  the  political,  financial,  and  other  sta- 
tistical matters,  I  can  positively  tell  you,  it  contains  a  great  many 
mistakes. 

The  Inquisition  was  abolished  in  1810  or  1811,  at  the  suggestion 
of  the  English  Government,  as  appears  from  the  treaty  with  the 
King  of  Portugal  of  the  19th  February,  1810. 

Pangim,  which  is  really  now  the  new  city  of  Goa,  before  the  ad- 
ministration of  the  Viceroy  was  a  common  village,  without  good 
streets,  roads  or  squares,  as  at  present;  all  the  recent  many  improve- 
ments are  owing  to  the  enlightened  activity  of  the  same  Viceroy. 

In  Bombay  I  understand  there  are  many  copies  of  Cotineau's 
Historical  Sketch  to  be  had,  and  I  think  you  will  be  extremely 
gratified  in  perusing  it. 

The  very  same  day  you  left  this,  I  received  a  letter  from  my 
friend  the  Honourable  Captain  Upton,  Private  Secretary  to  The 
Right  Honourable  the  Governor  of  Bombay,  recommending  you; 
and  I  am  very  happy  to  have  had  it  in  my  power  to  have  anticipated 
his  wishes  in  the  very  short,  but  pleasant  intercourse  with  you 
here." 

I  have  the  honour  to  be,  my  dear  sir, 
(Signed)  Cipriano  Silverio  R.  Nunez. 

THE  BODY  OF  FRANCISCUS  XAVERIUS. 

When  the  Jesuits  left  Goa,  it  was  suspected  that  they  had  carried 
away  with  them  the  body  of  this  great  man;  the  tomb  was  opened, 
and  it  was  still  found  there;  the  tomb  then  was  sealed  up,  and 
since  that  time  it  has  not  been  opened.  I  give  the  words  of  the 
Friars. 

Fra  Josephus  a  Doloribus,  was  Inquisitor  in  the  time  of  Doctor 
Buchanan;  he  has  now  left  Goa,  and  resides  in  Portugal.  Every 
Priest  at  Goa  disapproves  of  the  inquisition.  It  is  remarkable,  that 
Antonio  Gomez,  of  Jewish  origin,  was  the  last  Grand  Inquisitor 
at  Goa.  There  was  formerly  a  Jew  at  Malta,  of  the  family  of  Go- 
mez, who  turned  me  out  of  the  synagogue. 

NOTICES  OF  GOA. 

Alphonsus  Albukerki,  Viceroy  of  Goa,  in  the  time  of  King- 
John  X.  of  Portugal,  built  new  Goa.  Franciscus  Xaverius  came 
soon  after  him  to  Goa,  when  it  was  in  the  hands  of  the  Spaniards, 
and  the  inquisition  was  established.  The  present  Viceroy,  who 
is  related  to  Don  Pedro  and  Don  Miguel,  is  a  liberal  minded  gen- 
27 


314  Goa.— 1833. 

tleman,  of  a  very  amiable  disposition,  and  has  made  of  Pangim 
near  Goa,  which  had  formerly  been  an  insignificant  village,  a 
very  beautiful  place.  He  is  generally  liked:  he  has  established  seve- 
ral schools,  and  is  very  kind  to  the  numerous  exiles  who  have 
been  sent  there  by  Don  Miguel,  and  it  was  believed  that  the  Vice- 
roy himself  would  decide  in  favour  of  Don  Pedro,  as  soon  as  the 
news  of  his  success  should  reach  Goa.* 

The  clergy  of  Goa  divide  themselves  into  real  Potuguese,  and 
those  born  of  Portuguese  parents.  The  Archbishop  must  always 
be  a  real  Portuguese.  Besides  the  Archbishop  there  is  a  Vicarius 
Capitularis.  The  Archbishop  lately  died,  and  on  account  of  the 
political  affairs  in  Portugal,  there  was  no  concern  taken  about 
sending  another. 

The  name  of  the  present  Vicarius  Capitularis,  is  Paulus  de  Al- 
meida Pereira  da  Costa,  of  Jewish  origin. 

Nov.  3. — I  was  up  in  the  night  time  with  the  Provincial,  Fre 
Juan  a  Santa  Rosa,  and  the  Prior,  Fre  Jose  de  S.  Agostino,  and 
read  with  them  in  the  beautiful  and  heart  elevating  writings  of  St. 
Austin,  and  his  pious  exclamations  taken  from  the  Psalms  of  David: 
Salvum  fac  populum  tuum,  Domine,  et  benedic  hereditati  tu32,  et 
rege  eos,  et  extolle  illos  usque  in  eternum!  "Save  thy  people,  oh 
Lord,  and  bless  thine  inheritance,  feed  them  also,  and  lift  them  up 
for  ever!"  I  regret  that  formerly  I  lost  much  time  in  exposing  er- 
rors, instead  of  shewing  the  light;  by  which  I  often  only  exaspe- 
rated the  minds  of  the  opponents.  I  cannot  forbear  adding  here 
the  beautiful  prayer  of  S.  Bonaventura,  which  we  read  together  in 
that  solemn  night. 

ENGLISH  TRANSLATION  OF    THE    LATIN  PRAYER  OF    ST.  BONAVENTURA. 

O  sweetest  Lord  Jesus,  pierce  the  inmost  recesses  of  my  soul  with 
the  delicious  and  most  wholesome  wounds  of  thy  love;  give  unto 
me  true,  sincere,  apostolic,  and  holy  charity,  that  my  soul  may 
always  be  longing  and  melting  in  love  to  thee  only,  and  in  desire 
for  thee,  that  it  may  long  for  thee  and  wish  for  thee  in  thy  courts, 
desiring  to  be  dissolved  and  be  with  thee.  Grant  that  my  soul 
may  hunger  after  thee,  the  bread  of  angels,  the  refreshment  of  the 
souls  of  the  saints,  our  daily  substantial  bread,  having  all  sweetness 
and  flavour,  and  all  exquisiteness  of  savour.  After  thee  let  my 
heart  always  hunger,  and  feed  upon  thee  whom  the  angels  desire 
to  behold,  and  let  my  soul  be  always  full  of  the  sweetness  of  thy 
savour;  let  it  ever  thirst  after  thee,  the  spring  of  life,  the  fountain  of 
wisdom  and  knowledge,  the  source  of  eternal  light,  the  stream  of 
delight,  the  riches  and  fnlness  of  the  house  of  God;  let  it  ever  seek 
thee,  be  ever  in  quest  of  thee,  find  thee  and  attain  to  thee,  meditate 
on  thee,  speak  of  thee,  and  do  all  things  to  thy  praise  and  to  the 
glory  of  thy  name,  with  humility  and  discretion,  with  delight  and 
cheerfulness,  with  alacrity  and  energy,  with  perseverance  unto  the 
end;  and  be  thou  alone  always  my  hope,  my  whole  trust,  my  de- 

*  This  supposition  has  since  proved  true. 


British  India.— 1833.  315 

light,  my  pleasure,  my  joy,  my  rest  and  repose,  my  sweetness,  my 
food,  the  subject  of  my  thoughts,  my  refuge,  my  hope,  my  wisdom, 
my  portion,  my  possession,  my  treasure,  in  whom  may  my  mind 
and  my  heart  be  always  fixed,  and  firmly  and  unchangeably  rooted. 
Amen. 

MONASTERIES  AT  G0A. 

Five  Franciscan  convents. 
One  convent  of  the  order  of  S.  Cajetanus. 
Three  convents  of  the  order  of  S.  Dominic. 
Five  nunneries  of  Sancta  Mater  Dei. 
Convent  of  S.  Thomas,  (of  the  Dominicans.) 
S.  Bonaventura  is  the  college  of  the  Franciscan  friars. 
Convent  of  S.  Johannes  a  Cruce. 
The  nunnery  of  Sancta  Monaca. 
The  nunnery  of  Maria  de  Jesus. 

Convent  of  S.  Augustine,  near  which  there  is  a  nunnery  of  the 
same. 

Congregatio  Missionariorum,  Vener.  Cruc.  M. 
The  monastery  of  Mount  Carmel. 

VISIT  TO  THE  VICEROY  OF    GOA. 

Monsieur  Nunez  kindly  urged  me  to  visit  His  Excellency  the 
Viceroy,  before  my  departure,  as  he  had  expressed  a  wish  to  see 
me.  I  called  accordingly;  His  Excellency  was  just  at  dinner  with  a 
great  many  people,  amongst  whom  I  observed  his  Chaplain.  His 
Excellency  desired  me  to  dine  with  him;  he  appeared  to  be  a  most 
gentlemanly,  kind  hearted,  and  liberal  minded  personage;  he  at 
different  times  expressed  his  regret  at  my  sudden  departure  from 
Goa.  After  dinner  I  took  leave,  and  set  out  for  Asenware  on  my 
way  to  Belgaum. 

Nov.  5. — I  was  again  upon  British  territory. 

Nov.  6 — I  arrived  at  the  height  called  Ram-Gat,  where  I  met 
with  Mr.  Birdwood,  Lieutenant  of  the  3d  regiment  Native  Infantry, 
and  Lieutenant  Hall,  who  told  me  that  I  was  anxiously  expected  at 
Belgaum.     I  arrived  there  on 

Nov.  7,  and  took  up  my  abode  at  Captain  Pouget's,  where  I 
met  with  the  Missionaries  Taylor  and  Beynon. 

Nov.  8. — I  lectured  in  the  chapel  of  Mr.  Taylor,  where  I  men- 
tioned several  instances  of  scriptural  descriptions  of  manners,  as 
illustrated  by  the  existing  customs  of  the  East,  such  as  are  the 
following. 

SCRIPTURAL  ILLUSTRATIONS. 

Gen.  x.  25.  "Peleg,  for  in  his  days  was  the  earth  divided." 
The  Arabs  and  Toorkomauns  often  receive  names  from  certain 
events,  which  took  place  in  their  time:  thus  the  father  of  Ali  in 
Yemen  received  the  name  of  Almujaddal,  from  his  father  conquer- 
ing the  Imam  of  Sanaa:  Mujaddal  means  conqueror. 

Gen.  xiii.  5 — 8.  Strife  from  similar  causes  often  takes  place 
among  the  Arabs  in  Mesopotamia,  and  in  the  neighbourhood  of 


316  British  India.— 1833. 

Damascus,  and  this  is  a  reason  which  is  frequently  heard,  for 
changing  the  situation  of  their  encampments. 

Gen.  xiv.  The  Hebrew  word  Melekh  ("fin),  which  is  translated 
King,  corresponds  to  the  present  Arabic  title  of  Sheikh  and 
Emeer.*  Wars  similar  to  those  described  in  this  chapter  from  verse 
2  to  17,  and  from  exactly  similar  causes,  occur  to  this  day  be- 
tween the  Arab  Chiefs  of  Hebron,  Jericho,  Naplouse,  and  the 
Sheikh  Aboo  Goosh  near  Jerusalem;  and  between  the  different 
tribes  at  the  sea  of  Akaba  near  Mount  Sinai,  and  among  the  Arabs 
of  Arabia  Petraea,  and  Arabia  Felix. 

Gen.  xiv.  18.  "And  Melchisedek  brought  forth  bread  and  wine." 
I  have  seen  in  Toorkestaun,  and  around  Cashmeer,  Dervishes,  who 
are  generally  visited  by  the  conquering  parties,  and  to  whom  the 
conquering  Chief  gives  a  portion  of  the  spoil  he  has  taken  from  the 
enemy;  and  the  Dervish  sets  before  his  victorious  guest,  if  a  Mus- 
sulman, bread  and  shirbet,  a  kind  of  lemonade.  If  the  Dervish  is 
a  Hindoo,  he  brings  wine  instead  of  shirbet.  It  should  also  be  ob- 
served, that  holy  Dervishes  in  Persia,  Toorkestaun,  and  the  valley 
of  Cashmeer,  are  called  Shah  (King),  as  for  instance  the  celebrated 
Dervish  Bulbul  Shah,  and  the  holy  man  Mohammed  Shah  Nakhsh- 
bande,  in  the  valley  of  Cashmeer.  Ali  is  called  in  Toorkestaun, 
Shahe  Merdan,  the  King  of  men.  In  such  a  manner  as  this,  the 
meeting  between  Melchisedek  and  Abraham  took  place. 

Gen.  xviii.  1 — 8.  This  is  exactly  the  manner  in  which  an  Arab 
Sheikh  at  this  day  receives  his  guests.  I  and  my  fellow  travellers 
were  so  received  by  the  Arabs  near  Karkuk  in  Mesopotamia;  and 
as  Abraham  hastened  into  the  tent  unto  Sarah  (which  tent  was 
separate  from  that  of  Abraham)  to  give  his  orders,  thus  our  host 
hastened  to  the  tent  of  his  wives,  and  ordered  a  sheep  to  be  killed, 
and  then  ran  unto  the  herd,  as  Abraham  did,  verse  7,  and  fetched 
it. 

Gen.  xviii.  2.  "And  he  bowed  himself  with  his  face  toward  the 
ground."     Thus  the  Arabs  still  bow  down  before  great  men. 

Gen.  xix.  2.  "We  will  abide  in  the  street  all  night."  Strangers 
frequently  say  this  in  the  East,  when  they  are  invited." 

Gen.  xxiv.  2 — 10.  Thus  Syrian  Christians  frequently  send  their 
servants  with  their  sons  in  search  of  a  wife,  and  the  servant  set- 
tles the  affair. 

Gen.  xxiv.  11,  12.  Thus  throughout  the  Eastthe  camels  always 
kneel  down  near  a  well,  and  one  sees  the  women  (Curdish  or  Arab 
girls)  come  out  with  their  pitchers  upon  their  shoulders  to  draw 
water.  I  saw  this  frequently  in  the  valley  of  Cashmeer.  I  can 
in  imagination  hear  an  Arab  slave  exclaim,  "Ya  Allah,"  &c.  (Oh 
God!  which  they  always  do  after  they  have  made  their  camels 
rest)  and  make  vows  and  prayers  for  the  success  of  his  undertaking. 

Gen.  xxiv.  65.  "Therefore  she  took  a  veil  and  covered  herself." 
I  frequently  saw  an  Arab,  Curd,  or  Eastern  Christian  travelling 

*  The  Chaldeans  in  the  mountains  of  Coordistan,  and  the  Coords 
at  Julamerick.  call  their  Chiefs  Malek  to  this  day. 


British  India.— 1833.  317 

with  his  wife  and  relations;  the  females  were  uncovered  until  they 
perceived  at  a  distance  some  stranger  coming. 

Gen.  xxvii.  41.  "The  days  of  mourning  for  my  father  are  at 
hand,  then  will  I  slay  my  brother  Jacob."  It  often  happens  in  the 
East  that  the  brothers  wait  for  the  death  of  their  fathers,  to  avenge 
among  themselves  their  private  quarrels. 

Gen.  xxix.  10.  "Rolled  the  stone  from  the  well's  mouth."  I 
saw  this  doing  when  prisoner  at  Kuselli  near  Merdeen.  See  Vol. 
II.  of  my  journals  through  Mesopotamia. 

Gen.  xli.  18.  From  the  Nile,  cows  frequently  came  out  and  fed 
in  meadows  near  it.  Verse  42.  "And  arrayed  him  in  vestures  of 
fine  linen,"  is  exactly  the  description  of  the  manner  in  which  fa- 
vourite slaves  are  now  rewarded;  they  are  clothed  in  robes  of 
honour,  called  by  the  Persians  Khelaat.  Verse  45.  "And  Pharaoh 
called  Joseph's  name,  Zaphnath-paaneah"  (revealer  of  secrets). 
The  King  of  Lucknow  gave  his  Minister  the  name  of  "Rooshne 
Dawlat,"  the  Light  of  the  state.  The  Prime  Minister  of  the  King 
of  Bokhara  has  the  name  of  Goosh-Bekee,  "Ear  of  the  King." 

Exodus  iii.  5.  "Put  off  thy  shoes  from  off  thy  feet,  for  the  place 
whereon  thou  standest  is  holy  ground."  Neither  Mohammedans, 
nor  Hindoos,  nor  Christains  enter  their  places  of  worship  without 
having  first  put  off  their  shoes.  Compare  with  this  the  holy  place 
mentioned  pp.  217  of  this  volume. 

Gen.  xlvii.  7.  "And  Jacob  blessed  Pharaoh."  This  custom  of 
an  old  man  blessing  a  King  or  Governor,  is  especially  observed  in 
Toorkestaun.  I  was  frequently  asked  by  Jews,  and  Mohamme- 
dan Princes,  to  bless  them,  being  considered  as  a  Mullah,  and 
having  a  venerable  beard. 

Gen.  xlvii.  13 — 25.  This  same  monopoly  is  now  carried  on  by 
Mohammed  Ali,  Viceroy  of  Egypt,  at  the  advice  of  his  Prime 
Minister  Youssuf  Boghos. 

Ex.  vii.  1.  "I  have  made  thee  a  god."  This  expression  is  used 
by  Hindoos  to  their  patrons. 

Ex.  vii.  11.  There  are  magicians  in  Egypt  even  to  this  time. 

Nov.  10. — I  preached  in  the  Dissenter  chapel  upon  the  future 
destiny  of  Israel,  from  Ezechielxxxvii.  21,  22. 

Nov.  12. — I  preached  again  on  the  power  of  Christ  crucified,  in 
converting  the  sinner;  and  shewed  how  a  man  converted  to  Christ 
is  constrained  by  the  love  of  God,  to  endeavour  to  draw  all  men 
after  Him.  To  an  experienced  Christian,  who  is  enabled  to  give 
reason  of  the  hope  that  is  in  him  through  Christ,  and  declare  the 
power  by  which  he  has  continued  steadfast  in  the  faith,  it  seems 
as  if  the  darkness  of  infidelity  must  forthwith  be  dissipated  by  the 
shining  clear  light  of  truth;  so  Saint  Paul,  after  addressing  to  King 
Agrippa,  on  enquiry  respecting  his  belief  of  the  truth  declared  by 
the  Prophets,  abruptly  subjoins:  "King  Agrippa,  believest  thou 
the  Prophets'?  I  know  that  thou  believest." 

Nov.  14. — I  left  Belgaum,  and  arrived  on 

Nov.  17,  at  Sattarah,  in  the  Marhatta  country.  I  lectured  in 
the  mess-room  of  the  officers,  where  I  met  with  Capt.  Lyons,  the 
27* 


318  Marhattah.— -1833. 

brother  of  Capt.  Lyons  of  H.  M.  S.  Madagascar,  who  I  well  knew 
in  the  Mediterranean.     I  gave  in  my  lectures  the  following 

ILLUSTRATIONS  OF  SCRIPTURAL  PASSAGES. 

Leviticus  xxi.  5.  "Nor  make  any  cuttings  in  their  flesh."  This 
is  now  done  by  Armenian  Christians,  and  those  pilgrims  who  go 
to  Jerusalem,  and  by  Hindoos  also. 

Numbers  v.  2.  Till  this  day  the  lepers  at  Jerusalem  and  Damas- 
cus are  not  permitted  to  dwell  within  the  city. 

Deut.  xxviii.  41.  The  Jews  in  Georgia  are  the  property  of  the 
Georgian  Princes. 

Deut.  xxxii.  32.  "For  their  vine  is  of  the  vine  of  Sodom."  I 
saw  at  the  Dead  sea  a  fruit  growing  on  a  sort  of  bramble,  in  the 
form  of  a  grape  of  a  yellow  colour,  looking  beautiful  externally, 
but  as  soon  as  it  is  crushed,  it  is  found  evidently  poisonous.  This 
explains  the  meaning  of  the  reproach  made  by  Moses  to  the  Jews; 
in  their  external  appearance  (having  been  taken  as  the  chosen  peo- 
ple of  God,  and  His  tokens  being  bestowed  upon  them)  they  were 
beautiful;  but  their  interior  (their  moral)  character  was  bad,  like 
the  fruit  of  Sodom. 

Joshua  v.  7.  The  Mandaye  Yahya,  the  followers  of  John  the 
Baptist,  who  are  also  called  Sabeans,  and  who  reside  at  Bussora, 
Gurno,  Shoosh  and  Desbul,  in  Khusistan,  relate  that  they  origi- 
nally descended  from  Haran,  came  to  Egypt,  went  out  from  thence 
with  the  Children  of  Israel,  who  whilst  they  were  in  the  desert, 
were  again  circumcised;  this  induced  the  Sabeans  to  separate  from 
the  Children  of  Israel,  as  they,  the  Mandaye  Yahya  had  been  al- 
ways opposed  to  circumcision  from  the  time  of  Abraham. 

Joshua  iv.  2 — 10.  The  Arabs  who  travel  with  their  families, 
before  they  remove  from  any  place,  gather  stones  and  put  them 
together. 

Joshua  x.  10.  "Makkedah"  is  the  mother  city  of  Maquedah  in 
Spain,  colonized  by  Jews. 

Kadesh-barneah,  the  mother  city  of  Cadiz  in  Spain.  (See  Ma- 
rianna's  history  of  Spain.) 

Joshua  xvii.  6.  The  Jews  object  to  Jesus  being  the  son  of  David, 
saying  that  Jesus  was  only  the  son  of  David  from  the  mother's 
line,  and  a  woman  does  not  inherit  the  right  of  a  man.  This  verse 
in  Joshua  refutes  their  objection;  for  the  daughters  of  Zelophehad 
inherited  the  rights  of  sons.     They  were  ladies  in  their  own  right. 

1  Samuel  i.  9,  10.  Thus  barren  wives  in  the  East  to  this  day 
perform  pilgrimages  to  holy  places. 

1  Samuel  i.  11.  1.  To  this  day  Armenian  women  often  make 
a  vow,  that  in  case  they  should  be  blessed  with  a  son,  he  should 
become  a  monk.  2.  No  razor  comes  upon  the  head  of  a  Dervish, 
which  is  a  mark  of  a  man  who  has  dedicated  his  life  to  God. 

1  Samuel  x.  5.  The  external  form  of  those  holy  men  is  still 
existing  among  the  dancing  Fakeers  of  Constantinople,  and  those 
in  the  valley  of  Cashmeer. 

2  Samuel  iii.  27.  Ali  Pasha  of  Yanina  was  killed  in  the  same 
manner  by  one  of  the  Pashas.     See  Dr.  Walsh's  travels. 


Marhattah.— 1833.  319 

In  the  same  verse:  "For  the  blood  of  Asahel  his  brother."  As 
soon  as  a  Toorkomaun  kills  the  relation  of  another  Toorkomaun,  or 
the  guest  of  one,  he  becomes  "Khoondar,"  i.  e.  having  blood  upon 
him;  and  the  other  does  not  rest  until  he  (the  Khoondar)  is  killed 
for  the  blood  of  his  murdered  relation. 

2  Kings  ii.  13.  "He  took  up  also  the  mantle  of  Elijah  that  fell 
from  him."  The  mantle  of  a  Dervish  is  considered  as  sacred:  the 
Dervish  with  whom  I  travelled  from  Balkh  to  Cabool,  was  very 
angry  when  an  Affghaun  by  chance  sat  upon  his  mantle,  and  ex- 
claimed, "Is  this  mark  of  the  Prophet  no  longer  esteemed!" 

2  Kings  iii.  11.  It  is  the  custom  in  the  East  that  the  servants 
pour  water  upon  the  hands  of  their  masters  in  the  morning,  and  as 
often  as  they  are  going  to  prayer,  and  after  the  meal;  and  one  who 
is  the  servant  of  a  holy  man,  is  on  this  account  highly  esteemed. 

2  Kings  iv.  1.  This  is  frequently  done  in  the  East:  at  Damas- 
cus, Bagdad,  and  Bokhara,  the  sons  are  taken  as  bondmen  by  the 
creditors  of  their  father. 

2  Kings  viii.  4.  Thus  Kings  of  the  East  talk  with  the  servants 
of  others  about  the  business  of  their  masters;  for  instance,  Goosh- 
Bekee,  the  Prime  Minister  of  the  King  of  Bokhara  talked  with  my 
Jewish  servant  about  my  affairs. 

2  Kings  xi.  1.  This  horrid  policy  was  carried  on  till  lately  at 
Constantinople,  and  is  still  practised  at  Bokhara. 

2  Kings  xiii.  21.  I  see  therefore  no  reason  to  disbelieve  the  ac- 
count of  St.  Augustin,  with  regard  to  the  miracles  performed  by 
means  of  the  dead  bodies  of  Gervasius  and  Protasius. 

1  Chron.  ii.  16,  17.  Here  are  the  sons  mentioned  from  the 
mother's  line. 

Verses  34,  35.  Here  are  instances  among  the  Jews  sometimes 
of  the  father  not  being  at  all  taken  into  consideration;  as  is  the  case 
in  many  places  of  the  Himmalayah  Mountains,  and  at  many  courts 
of  the  Rajahs,  as  at  Trevancore,  &c. 

2  Chron.  xxx.  15.  "Asaph."  The  name  of  this  person,  of 
whom  we  have  some  psalms,  is  celebrated  in  Affghanistaun,  and 
in  the  valley  of  Cashmeer;  he  is  believed  to  have  been  one  of 
David's  Ministers. 

Job  i.  17.  Similar  invasions  in  Persia  are  made  by  the  Chal- 
deans and'  Curds  around  Julame-rik,  and  by  the  Circassians  in 
Georgia,  and  by  the  Arabs  around  Bagdad. 

DEPARTURE  FROM  SATTARAH,  AND  ARRIVAL  AT  POONAH. 

Nov.  20. — I  left  Sattarah,  and  arrived  on 

Nov.  21,  at  Poonah,  where  I  received  a  most  cordial  reception 
in  the  house  of  Colonel  Wood.  Majors  Morse,  Mountain,  and  the 
rest  of  the  officers,  kindly  called  on  me,  and  Col.  Wood  introduced 
me  to  General  Sir  James  Barnes,  the  Commander  of  the  station, 
by  whose  permission  I  was  allowed  to  lecture  in  the  cantonment 
in  the  Freemasons'  hall. 

Here  I  made  acquaintance  with  the  highly  talented,  zealous, 
learned  and  successful  Missionary  of  the  Scotch  Missionary  So- 


320  British  India.— 1833. 

ciety,  the  Rev.  Mr.  Stevenson,  who  invited  me  to  preach  for  him 
in  his  chapel. 

Nov.  22. — I  lectured  again,  upon  the  subject  of  decision  and 
earnestness  in  preaching  the  Gospel. 

BENEE  ISRAEL. 

Nov.  23. — I  went  with  Mr.  Stevenson  among  the  few  Benee 
Israel,  Children  of  Israel,  who  are  resident  at  Poonah:  they  are 
totally  distinct  from  the  rest  of  the  Jews  in  Europe  and  Hindoostaun. 
Soon  after  the  destruction  of  the  first  temple,  they  came  in  seven 
ships  (thus  they  relate  their  own  story)  from  Arabia  into  Hindoos- 
taun, where  they  have  since  forgotten  their  Law,  but  continue  to 
repeat  in  Hebrew  certain  prayers,  which  they  have  learnt  from  the 
other  Jews;  they  also  read  the  Pentateuch,  but  without  understand- 
ing the  language.  They  have  synagogues;  but  they  have  not  in 
them,  like  the  rest  of  the  Jews,  the  Sepher  Torah,  or  the  five 
books  of  Moses  written  upon  parchment;  for  they  say,  "As  we 
are  soldiers,  and  do  not  keep  the  Law,  the  Sepher  Torah  may  do 
us  harm  if  it  stands  in  the  midst  of  us."  They  serve  the  English 
as  volunteers  in  their  armies,  and  are  esteemed  the  best  native  sol- 
diers. They  possess  great  simplicity  and  honesty  of  character, 
are  faithful  to  their  wives,  and  by  far  more  moral  than  the  Jews  of 
Cochin.  But  they  keep  hidden  in  their  houses  some  Hindoo  idols, 
and  beside  this  a  great  many  charms,  which  they  wear  like  the 
Kemias  of  the  Jews.  I  conversed  with  several  of  them  about  Jesus 
Christ  our  Lord;  they  produced  objections  against  his  divinity, 
which  they  have  evidently  heard  from  the  other  Jews.  They 
know  the  Ten  Commandments  of  our  Lord  by  heart  in  the  Eng- 
lish tongue;  and  they  begin  now  to  send  their  children  to  the 
schools  of  the  Scotch  Missionaries. 

NUMBER  OF  THE  BENEE   ISRAEL  AT  AND  AROUND  BOMBAY. 

At  Panwell,  800  families;  Shwardban,  5;  Walwaticha,  10; 
Alibay  Reodanda,  20;  Karanja,  10;  Rohe  Asthanri,  20;  Apta,  10; 
Rajpoore,  20;  Poonah,  10;  Bombay,  1000;  in  all  1905  families,  or 
9520  souls. 

LETTER  FROM  THE  REVEREND  FRE  JOSEPH  A  S.  AUGUSTIN  OF  GOA. 

After  having  had  full  and  free  discussion  with  the  Augustinian 
friars  at  Goa,  it  was  gratifying  to  observe  that  they  were  far  from 
having  any  ill  will  against  me,  as  will  appear  by  the  following- 
letter. 

Reverend  Father  Joseph  Wolff, 
I  hope  that  your  Reverence  will  have  arrived  safely  and  in  health. 
Your  absence  caused  me  great  sorrow,  for  your  Reverence's  com- 
pany entertained  me  very  much  by  your  learning.  I  enclose  here- 
with the  paper  which  you  asked  of  me,  which,  after  it  has  been 
translated,  you  will  please  to  return.  And  you  may  be  assured 
that  I  will  send  you  the  other  curious  document.     Any  order  that 


British  India.— 1833.  321 

you  give  me,  I  will  execute  freely.   May  Almighty  God  keep  you 
for  many  years. 

(Signed)  Fre  Joseph  of  S.  Augustin. 

Goa,  Nov.  3,  1833. 

Nov.  25,  27,  and  28. — I  lectured  before  a  very  numerous  con- 
gregation, and  gave  among  other  subjects  the  following 

SCRIPTURAL  ILLUSTRATIONS. 

2  Sam.  x.  4.  This  is  the  greatest  insult  to  an  oriental  at  this 
day;  it  frequently  happens  that  a  bigotted  Mussulman  cuts  off  the 
beard  of  a  Christian  or  Jew.  Even  Lady  Esther  Stanhope  punish- 
ed one  of  her  Janissaries  in  this  manner. 

Jeremiah  li.  51.  When  lately  an  English  gentleman  entered 
the  temple  of  Omar  at  Jerusalem,  the  Mohammedans  enraged,  ex- 
claimed, "People  of  Mohammed,  infidels  have  entered  the  Sanc- 
tuary!" 

Isaiah  lx.  6.  Large  caravans  of  camels  laden  with  merchan- 
dise travel  always  towards  large  commercial  towns  in  the  East,  as 
Cairo,  Bagdad,  and  Damascus. 

Matthew  xxv.  6.  When  a  wedding  is  celebrated  in  the  East, 
suddenly  at  midnight,  when  all  are  asleep,  a  shout,  or  rather  a 
scream  is  heard  "the  bridegroom!"  which  is  the  signal  of  the  ar- 
rival of  the  bridegroom. 

I  then  lectured  on  the  second  coming  of  our  Lord  Jesus  Christ; 
took  leave  of  my  kind  host,  Colonel  Wood,  and  set  out  for  Bom- 
bay. 

On  my  arrival  at  Panwell,  I  found  the  Missionary  Mr.  Nisbet, 
who  went  with  me  to  the  Benee  Israel,  to  whom  I  proclaimed  the 
Gospel.  Mr.  Nisbet  made  my  Hindoostanee  interpreter.  After  I 
had  left  the  Beenee  Israel,  I  prepared  to  set  out  with  Mr.  Nisbet 
for  Bombay.  Mr.  William  E.  Frere  and  Mr.  Farish  had  kindly 
sent  a  boat  for  me  to  Panwell,  which  is  only  twenty  miles  distant 
from  Bombay.  The  Benee  Israel  at  Poonah  were  by  far  more 
alive  to  the  subject  of  religion  than  those  of  Panwell. 

ARRIVAL  AT  BOMBAY. 

Nov.  29. — I  arrived  at  Bombay,  and  was  most  kindly  received 
by  my  friend  Mr.  James  Farish,  and  the  Archdeacon  Carr,  who 
resided  with  Mr.  Farish  at  the  time. 

Nov.  30. — I  preached  in  the  American  chapel,  where  I  met  after 
service  the  worthy  servants  of  Christ  the  Rev.  Mr.  Stone,  Ameri- 
can Missionary,  the  Rev.  John  Wilson,  the  champion  against  the 
Mohammedans,  the  Parsees,  and  Hindoos;  my  friend  Robert 
Money,  &c. 

Dec.  1. — I  went  with  the  Archdeacon  to  Lord  Clare,  who  receiv- 
ed me  very  graciously,  and  permitted  me  to  lecture  in  the  Town 
hall. 

Dec.  2. — I  dined  with  Mr.  Williams,  and  expounded  the  Scrip- 
tures of  truth  to  the  company  who  were  met  together. 

Dec.  3. — I  lectured  in  the  Town  hall  to  a  congregation  of  about 


322  British  India.— 1833. 

800  people,  composed  of  English,  Parsees,  Armenians,  Mussul- 
mans, Portuguese,  and  Hindoos. 

Dec.  4. — I  preached  in  the  Scotch  Mission  chapel,  at  the  request 
of  Mr.  Wilson. 

Dec.  5. — I  lectured  again  in  the  Town  hall. 

Dec.  6. — I  lectured  in  the  house  of  Mr.  Farish,  in  the  presence  of 
Lord  Clare,  on  whose  account  the  party  was  assembled. 

I  deem  it  unnecessary  to  detail  my  conversations  with  the  Mo- 
hammedans at  Bombay,  which  I  carried  on  without  interpreter  in 
the  Persian  tongue,  in  the  presence  of  the  following  persons:  Robert 
Money,  Persian  Secretary,  who  has  published  it  in  the  Bombay 
Courier;  the  Rev.  John  Wilson;  Ruben  Asian,  the  British  Agent 
of  Muscat;  and  before  several  Parsees;  but  I  will  just  make  some 
observations  respecting  the 

JEWS  OF   BOMBAY. 

There  are  about  fifty  families,  chiefly  from  Bussorah,  Bagdad, 
Muscat,  and  other  parts  of  Mesopotamia,  and  partly  from  Yemen. 
The  richest  Jew  among  them  is  Sooliman  Yakoob,  in  whose  house 
one  Sabbath  day  all  were  assembled;  the  conversation  was  carried 
on  in  the  most  friendly  manner,  in  the  presence  of  Mr.  Wathin;  I 
spoke  in  Hebrew,  chiefly  with  a  Rabbi  of  Jerusalem,  who  had  just 
arrived  at  Bombay  for  the  purpose  of  collecting  money  from  the 
Jews. 

Ezechiel  at  Bombay  made  the  following  sharp  observations: 
"The  Christians  try  to  make  us  believe  that  all  prophecies  respect- 
ing our  redemption  were  fulfilled  on  our  return  from  Babylon;  how 
can  this  hel  1.  Deut.  xxiv.  it  is  written,  "If  any  of  thine  be  driven 
out  unto  the  utmost  parts  of  heaven,  from  thence  will  the  Lord  thy 
God  gather  thee,  and  from  thence  will  he  fetch  thee;'  whilst  we 
read  in  Ezra  ii.  that  only  42,360  souls  returned  from  Babylon'? 
And  secondly,  Deut.  xxx.  5,  it  is  said,  'And  he  will  do  thee  good, 
and  multiply  thee  above  thy  fathers;'  whilst  during  the  time  of  the 
second  temple  we  were  in  continual  trouble.  3dly,  inEzech.xxxix. 
28.  'But  I  have  gathered  them  unto  their  own  land,  and  have  left 
none  of  them  any  more  there?  many  Jews  remained  even  in  Babylon 
after  the  captivity,  and  only  two  tribes  returned.  4thly,  in  Isaiah 
lx.  10,  it  is  said,  'And  the  sons  of  strangers  shall  build  up  thy 
walls;"  and  we  know  by  Nehemiah  iv.  that  the  Jews  themselves 
built  up  the  walls  at  that  time  with  great  trouble." 

These  were  the  observations  of  Ezechiel  at  Bombay;  but  I,  be- 
lieving their  restoration,  easily  sentenced  him. 

The  Benee  Israel  are  distinct  from  the  other  Jews  of  Bombay;  I 
preached  the  Gospel  to  them  from  house  to  house,  with  the  assist- 
ance of  Mr.  John  Wilson,  as  they  neither  speak  Hebrew  nor  Per- 
sian. There  are  about  1000  families.  They  have  one  synagogue. 
The  name  of  their  Chief  is  Daud  Captan,  a  superstitious  man. 

HINDOO  FAKEER. 

Mr.  Wilson  and  myself  went  to  see  a  Fakeer,  celebrated  for  his 


Hatramawt.— 1833.  323 

penances;  the  nails  of  his  hand  were  grown  into  and  through  his 
cheek;  he  was  lying  in  the  sun.  I  asked  him,  "How  can  one  ob- 
tain the  knowledge  of  God?"  and  his  answer  was,  "Do  not  ask  me 
questions,  you  may  look  at  me,  for  I  am  a  God." 

Dec.  7. — I  lectured  again  in  the  Town  hall. 

Dec.  8. — I  was  again  invited  by  the  American  Missionaries  to 
preach  in  their  chapel.  Took  tea  with  the  Reverend  Mr.  Ramsey, 
whose  devotedness  and  zeal  in  the  service  of  Christ  was  highly 
spoken  of  at  Calcutta,  Madras  and  Bombay. 

Dec.  9. — I  dined  with  the  Rev.  Mr.  Jeffreys  and  Williams,  and 
lectured  in  the  Town  hall.  Lord  Clare  had  invited  me  to  dine 
with  him  on 

Dec.  10,  but  unexpectedly  Lieut.  Webb,  and  the  other  officers 
of  the  H.  E.  I.  S.  Coote,  with  great  kindness  offered  me  a  cabin 
on  board  this  vessel. 

Dec.  11. — Archdeacon  Carr,  Wilson,  Mitchel,  and  Williams  ac- 
companied me  on  board  the  Honourable  Company's  sloop  of  war 
Coote.  Never  shall  I  forget  the  kindness  I  received  at  Bombay 
from  all  my  English  friends,  as  Archdeacon  Carr,  Mr.  William 
Frere,  &c. 

Sir  Collin  Halket,  the  commander-in-chief  at  Bombay,  declined 
seeing  me,  for  he  observed  that  all  the  German  Jews  he  ever  saw 
have  been  consummate  rascals;  he  therefore  supposes,  that  I  must 
be  also  a  rascal.     It  shews  at  least  His  Excellency's  liberality! 

DEPARTURE  FROM  BOMBAY  FOR  MOCHA. 

Dec.  11. — At  one  o'clock  in  the  afternoon  the  Coote  left  Bombay; 
our  fellow  passengers  were  Col.  Thomas,  whom  I  had  the  pleasure 
of  knowing  at  Cownpore,  a  very  excellent  and  kind  hearted  gen- 
tleman, who  together  with  Mr.  Walter  Elliot  took  brotherly  care 
of  me.  These  two,  and  the  Lieutenants  and  Midshipmen  treated 
me  in  the  most  cordial  manner  all  the  time  I  was  on  board;  and 
Capt.  Rose  permitted  me  to  preach  every  Sunday  to  the  sailors. 

Dec.  23. — We  passed  a  large  Arab  town,  called  Sheikha,  which 
contains  a  good  many  minarets. 

ARRIVAL   AT   MACULLAH. 

Dec.  23. — We  anchored  near  Macullah  on  the  Arabian  coast; 
here  is  the  land  of  Hatramawt,  called  in  Gen.  x.  26,  Hasermaveth 
(niD-rcn).  This  place  is  inhabited  by  Bedooeens  from  the  interior 
of  Hatramawt.  The  Bedooeens  of  Macullah  are  of  the  tribe  of 
Yaafa,  perfect  savages. 

Dec.  24. — I  went  on  shore  with  my  friend  the  Purser,  and  preached 
to  the  Bedooeens  Christ,  and  Him  crucified;  they  listened,  but  with 
barbarian  indifference.  I  called  on  the  Sheikh  of  the  place,  where 
I  met  with  several  Bedooeens  of  the  interior  of  Hatramawt. 

The  chief  cities  in  Hatramawt,  or  Ardh  Alhegaaf,  according  to 
the  information  which  Mr.  Elliot  and  I  collected,  are:  Defur, 
Sehout,  Geshen,  Sheher  Meullah,  Tereen,  Jarbe,  Ghoorfa. 

The  names  of  their  tribes  are:  Ahl  Kedar  (^nx  -np  Ps.  120:  5. 


324  Yemen.— 1833. 

Cant.  1:  5).  Nehaad,  Yaafa,  Ameer  or  Awameer,  Ahl  Tarneem, 
Minaheel,  Mohra,  Garra,  Seban,  Al  Jaaber. 

This  list  may  be  of  use  to  a  Missionary,  as  it  enables  him  to 
shew  in  those  countries,  that  he  is  acquainted  with  their  tribes,  and 
the  names  of  their  learned  men.  Ask  a  Dervish,  and  he  will  tell 
you  the  names  of  all  the  learned  men  in  their  great  cities.  Thus 
the  Jews  know  the  names  of  their  great  men.  Hatramawt  is  a 
country  to  which  a  Missionary  should  undertake  a  pilgrimage;  but 
so  long  as  a  Missionary  does  not  adopt  entirely  the  life  of  a  Der- 
vish, trusting  in  God,  sometimes  starving,  and  sometimes  being 
clothed  by  a  King;  sometimes  going  about  in  ragged  clothes,  some- 
times in  a  robe  of  honour;  he  will  not  be  able  to  serve  effectively 
as  a  Missionary  in  these  countries. 

The  learned  men  of  Hatramawt  are,  Abd  Ullah  Ibn  Loheir,  and 
Abd  Ullah  Ibn  Shaheb. 

I  returned  to  our  ship,  where  I  found  a  German  sailor  reading  in 
his  native  tongue  those  beautiful  verses,  "A  child  indeed  so  lovely 
and  so  beautiful  is  born  to  us  to-day,"  &c. 

ARRIVAL  AT  MOCHA. 

Bee.  28. — We  anchored  before  Mocha,  which  is  called  Diklah 
(Genesis  x.  27),  by  the  Jews  of  Yemen.  The  Arabs  had  a  few 
days  before  our  arrival  destroyed  the  town,  after  killing  those  Turks 
who,  under  a  certain  Chief  called  Turke  Bilmas,  had  rebelled  at 
Juddah  against  Mohammed  Ali,  and  finally  taken  possession  of 
Mocha.  Bilmas  had  plundered  the  Jews'  Quarter,  and  burnt  their 
houses,  and  afterwards  escaped  on  board  the  Company's  Sloop  of 
war  Tigris.  The  reason  why  the  Arabs  had  taken  possession  of 
the  town,  was  this.  Mohammed  Ali,  the  Viceroy  of  Egypt, 
anxious  to  have  Turke  Bilmas  expelled  from  Mocha,  gave  60,000 
dollars  to  Ali  Bn  Mujaddal,  to  engage  him  to  march  by  land  to 
Mocha,  whilst  four  ships  of  war  were  sent  by  Mohammed  Ali 
himself  to  co-operate  by  sea;  but  Ali  Bn  Mujaddal,  arriving  sooner 
than  the  fleet,  took  the  place  by  assault,  and  seized  upon  the  fifth 
of  the  property  for  himself,  distributing  the  rest  among  the  Bedoo- 
eens.     The  Jews  had  left  Mocha. 

In  Yemen  there  are  Jews  at  the  following  places:  At  Mocha,  50 
families.  Tais  50.  Giblah  100.  Aden  50.  Shirah,  a  territory  of 
50  villages,  1000.  Yerem,  a  Province  containing  15  Arab  villages, 
350.  Damar,  called  Hadoram  by  the  Jews,  80.  Kholan  200. 
Sanaa  1000.     In  all  2880  families,  or  13,200  souls. 

Sanaa  is  by  the  Jews  called  Uzal,  Genesis  x.  27.  The  Jews  of 
Yemen  believe  that  Shem,  the  son  of  Noah,  resided  there.  The 
High  Priest  of  Sanaa  has  the  title  of  Ab  Beth  Din,  i.  e.  Father  of 
the  Court  of  Law.  The  name  of  the  present  Ab  Beth  Din,  as  the 
Jews  of  Bombay  told  me,  is  Youssuf  Elkara,  and  his  assistants 
are,  Maari  Abraham  Almanzali,  and  Maari  Yahya  Alabiat.  Their 
President  is  Nassi  Youssuf  Alnakash;  and  their  respectable  men 
are,  Abraham  Ha-Levi,  and  Alsheikh  Youssuf  Alzaram. 

Fifty  years  ago,  the  Jews  at  Sanaa  pretended  that  they  could 


Yemen.— 1834.  325 

ascertain  their  genealogy,  and  were  in  possession  of  ancient  docu- 
ments; but  a  dispute  having  arisen  among  them,  as  to  whom  the 
superiority  ought  to  belong,  Shalom  Ben  Ahron,  Kohen  Araki, 
being  at  that  time  their  great  Nassi,  and  Rabbi  Yahyah  Salekh, 
their  Ab  Beth  Din,  both  of  them  highly  respected  on  account  of 
their  learning,  came  forward,  and  said,  "Children  of  Israel,  hear 
the  words  of  your  elders,  and  listen  to  the  advice  of  your  old  men: 
through  the  jealousy,  hatred  and  enmity  among  ourselves,  and  on 
account  of  our  impiety,  our  ancestors  lost  all  their  privileges,  and 
were  driven  away  from  the  land  of  Israel,  and  we,  their  children, 
are  sighing  in  captivity;  why  should  we  now  quarrel  among  our- 
selves? have  we  not  trouble  and  tribulations  enough?  We  live  in 
the  midst  of  Ishmaelites;  of  what  use  is  it  that  one  should  pretend 
to  be  of  the  tribe  of  Judah,  and  the  other  of  the  tribe  of  Reuben?  it 
only  excites  hatred.  Let  us  then  root  out  at  once  the  dispute,  and 
cast  into  the  fire  our  doubtful  documents;  for  when  the  Lord  shall 
be  pleased  to  gather  the  scattered  sheep  of  Israel,  then  every  one 
of  us  will  know  of  what  tribe  he  is;  Jehovah  himself  will  reveal  it 
to  us,  and  Messiah  the  Son  of  David  will  reign  among  us,  even  at 
Jerusalem,  and  upon  His  holy  hill  of  Zion.  No  disputes  will  then 
take  place  among  us,  but  there  will  be  peace,  quiet  and  harmony." 
They  had  scarcely  finished,  when  the  whole  congregation  of  Israel 
at  Sanaa  burnt  the  genealogies  of  their  tribes,  and  the  congregation 
exclaimed,  "Peace,  Peace  for  ever  in  Israel!" 

As  Captain  Rose,  the  Commander  of  the  Coote,  was  obliged  to 
remain  at  Mocha,  he  sent  on  a  cutter  with  despatches  to  the  Cap- 
tain of  the  surveying  ship  Benares,  of  which  Cutter  Lieutenant 
"Wood  had  the  command;  Colonel  Thomas,  Mr.  Elliot,  the  Mid- 
shipman Mr.  Grieve,  and  myself  went  in  it;  the  Cutter  stopt  near 
the  Island  of  Camran  in  hopes  of  finding  the  Benares  there,  but 
we  were  disappointed.  Camran  is  an  Arabian  island,  the  inhabi- 
tants of  which  had  fled  on  account  of  the  invasion  of  the  Turks 
under  Turke  Bilmas.  There  was  a  Turkish  ship  of  war  there  be- 
longing to  Mohammed  Ali;  I  disposed  among  the  Turkish  officers 
of  two  Arabic  Bibles,  and  one  Persian  Testament. 

January  4tk,  1834 — We  continued  our  journey  for  Loheyah. 

Jan,  5. — I  went  on  shore  with  Lieutenant  Wood  to  call  on  the 
English  Agent,  whose  name  is  Saleh,  of  the  Kahtan  Tribe,  called 
in  Scripture  children  of  Joktan,  Genesis  xxv.  26. 

Mohammed  Bn  Naser,  a  descendant  of  Imam  Hassan  the  son  of 
Ali,  is  the  local  Governor  of  Loheyah.  The  city  has  several 
mosques.  The  inhabitants  of  this  place  listened  with  indifference 
to  my  preaching. 

INFORMATION  ABOUT  LOHEYAH. 

It  was  first  governed  by  tribes  of  their  own;  then  it  fell  into  the 
hands  of  the  Imam  of  Sanaa,  who  is  a  descendant  of  Hussein  the 
son  of  Ali.  Fifteen  years  ago,  Loheyah  was  taken  by  the  Weha- 
bites;  and  Hamud,  one  of  them,  governed  the  town,  until  the  We- 
habites  were  driven  out  by  Ibrahim  Pasha.  Hamud  was  killed, 
28 


326  Coast  of  Abyssinia.— 1834. 

and  the  place  restored  to  the  Imam  of  Sanaa.  Ali  Bn  Mujaddal 
of  the  Sahra  country,  came  a  few  months  ago  from  his  desert,  and 
took  possession  of  this  place. 

Returning  to  our  Cutter  with  Lieut.  Wood,  and  Mr.  Grieve,  we 
sat  near  the  shore  with  the  guard  of  the  town;  a  respectable  look- 
ing Mohammedan  from  Bussorah  joined  us,  and  soon  after  a  Mo- 
hammedan gentleman  from  Mecca.  The  Mohammedan  from 
Bussorah,  with  whom  I  had  a  previous  conversation,  told  the  gen- 
tleman of  Mecca  that  I  had  studied  the  Coran.  The  Mohammedan 
from  Mecca  said  to  me,  "It  is  not  enough  to  understand  it,  its  doc- 
trines must  be  embraced."  The  Mohammedan  from  Bussorah, 
thinking  I  might  be  offended,  gave  him  a  hint;  but  I  observed  to 
him  that  I  was  always  delighted  to  make  confession  of  my  reli- 
gious belief,  and  to  defend  it  by  arguments.  I  then  stated  to  him 
my  belief  in  Christ,  and  at  the  same  time  the  objections  I  found  to 
believing  the  Coran;  for  instance,  it  says  that  our  Bible  and  the 
Gospel  had  predicted  Mohammed  as  a  Prophet;  but  neither  in  the 
Old  or  the  New  Testament  is  there  any  such  prediction.  We  then 
embarked  on  board  the  Cutter,  as  Lieut.  Wood  was  obliged  to  sail. 

Jan,  12. — Our  Cutter  struck  upon  coral  reefs  with  very  great 
violence;  but  we  got  off  safely. 

ARRIVAL  AT  MASSOWAH  AT  THE  ABYSSINIAN  COAST.' 

Jan.  16. — We  arrived  at  Massowah  in  the  evening,  and  found 
the  Benares.  The  officers  kindly  invited  us  on  board,  but  we  re- 
mained in  our  Cutter  till  the  next  morning.  This  place  belonged 
formerly,  as  well  as  Arkiko,  which  is  near  it,  to  an  Arab,  who  had 
the  title  of  Naib,  (a  nobleman);  but  this  Naib  is  become  a  mere 
servant  to  Mohammed  Ali  of  Egypt,  who  has  a  Governor  there, 
called  Kay  em  Mekaam. 

Jan.  17. — Lieutenant  Young,  a  very  pleasant  friendly  gentle- 
man, went  with  me  to  the  Kayem  Mekaam,  where  I  met  with  a 
learned  Mullah  from  Egypt.  1  asked  about  the  practicability  of 
going  from  hence  by  land  to  Egypt.  They  told  me  that  from 
Massowah  to  Gondor,  the  Capital  of  the  late  Saba  Gadees,  the 
way  was  quite  safe;  but  from  thence,  a  four  days'  journey  onwards, 
there  is  great  danger  as  far  as  at  Sanaar,  which  belongs  to  Moham- 
med Ali. 

He  said,  a  guard  of  thirty  soldiers  would  be  necessary  to  bring 
me  safely  through  from  Gondor.  I  then  told  them  the  object  of  my 
mission,  to  which  they  listened  with  apparent  interest.  I  distribut- 
ed among  the  few  Abyssinian  Christians  who  were  there  from  the 
interior,  some  Abyssinian  Psalters  and  Testaments.  All  Eastern 
people  give  to  their  sacred  books  a  fine  exterior.  The  Bible  So- 
ciety therefore  does  quite  right  in  circulating  the  Bible  and  Testa- 
ment in  handsome  bindings;  they  are  received  with  the  greater 
willingness,  and  read  with  the  more  eagerness.  I  have  heard 
sometimes  objection  made  to  the  spending  much  money  upon  the 
binding,  but  this  generally  came  from  some  disappointed  candidate 
for  employment  under  some  Bible  Society. 


Coast  of Abyssinia.— -1834.  327 

I  met  in  the  house  of  the  Governor  a  Mussulman  who  was  well 
acquainted  with  the  Rev.  Mr.  Gobat,  of  whom  he  spoke  with  high 
regard.  He  told  me  the  names  of  the  different  sects  in  Abyssinia; 
but  as  they  are  mentioned  in  Gobat's  account  of  Abyssinia,  I  for- 
bear enumerating  them  here.  I  also  met  at  Massowah  with  the 
two  Englishmen  Coffin  and  Tesseyman. 

The  Abyssinians  took  great  offence  at  the  assertion  of  an  Euro- 
pean Christian,  saying  that  a  person  may  commit  a  crime,  and 
then  from  fear  deny  the  crime,  and  still  be  a  Christian;  that  this 
was  told  them  by  an  European  Christian,  is  a  fact.  For  the  very 
same  christian  was  not  ashamed  to  make  the  same  assertion  in  my 
presence. 

I  learn  that  the  Booda  (blacksmiths)  believe,  that  people  are 
frequently  changed  into  animals.  I  also  learnt  that  there  are  four 
Greeks  at  Atwa. 

There  is  now  war  between  Oubea  (who  belongs  to  Seeman, 
North  of  Tigre)  and  Saba  Gadees. 

Jan.  19. — I  preached  and  lectured  with  the  obliging  permission 
of  Captain  Moresby  on  board  the  Benares. 

Jan.  20. — I  called  on  the  Naib  at  Arkiko.  In  the  house  of  Mr. 
Coffin,  who  resides  there,  I  met  with  an  Abyssinian  Christian,  the 
servant  of  the  Naib.  He  informed  me  that  the  Jews  of  Abyssinia, 
called  Falasha,  reside  in  the  following  places  of  Abyssinia:  Wal- 
keik,  five  days  distant  from  Adwa.  Adyaboo,  three  days  distant 
from  Adwa.  Dankas,  where  they  are  under  Oubia  the  Chief, 
Simean.  He  also  tells  me  that  the  Chief  of  the  Jews  has  the  title 
of  Keila. 

QUEEN  OF  SHEBA. 

The  same  Abyssinian  Christian  informs  me  that  the  name  of  the 
Queen  of  Sheba  in  Abyssinia  is  Nugust-Asiab.  They  say  she 
was  born  at  Aksom,  and  her  father's  name  was  Agaws;  she  had 
legs  like  those  of  an  ass,  and  went  to  Jerusalem  to  King  Solomon, 
who  cured  the  deformity.  She  had  a  son  by  King  Solomon,  born 
after  her  return,  who  was  called  Menelik;  he  became  King  of 
Abyssinia.  Menelik  begat  Gabra  Maskal,  who  reigned  over  Abys- 
sinia, and  after  him  reigned  his  son  Amdassian;  then  Sultan  Sahra; 
then  Sultan  Yakoob,  and  after  him  Sultan  Daood. 

Salama  of  Dalak,  an  island  near  Abyssinia,  came  to  Abyssinia, 
and  baptized  the  Abyssinians  at  Aksom. 

Mr.  Riddel  and  Mr.  Grieve  came  for  me;  I  was  just  at  the  mo- 
ment preaching  the  Gospel  of  Christ  to  crowds  of  Arabs.* 

I  called  again,  with  Lieut.  Young,  on  the  Governor  of  Massowah, 
who  gave  me  three  letters  of  introduction:  two  for  Confudah,  and 
one  for  Jiddah.  He  informs  me  that  the  name  of  the  present  She- 
reef  at  Mecca,  who  is  now  completely  under  the  command  of  Mo- 
hammed Ali,  is  Mohammed  Ibn  Awn.    A  Russian  lately  entered 

*  There  is  at  Gondar  the  child  of  an  European  with  an  Abyssinian 
woman,  who  ought  to  be  taken  care  of. 


328  Coast  of  Abyssinia.— 1834. 

Mecca,  but  was  recognised  and  transported  to  Cairo.  The  Mo- 
hammedans are  now  even  at  Mecca  afraid  of  putting  a  Christian 
to  death,  for  entering  their  sanctuary.  The  same  Governor  gravely- 
related  to  me  the  following  marvel  as  a  fact.  At  the  time  when 
the  plague  raged  at  Mecca,  a  woman  died  of  it;  the  body  was 
washed  and  put  into  the  coffin:  after  being  dead  two  days,  she  sud- 
denly rose,  and  said,  "This  plague  is  on  account  of  our  sins;  re- 
pent, and  cease  from  tyranny!" 

The  Shereef  of  Mecca  proclaimed  this  marvel  over  all  the  coun- 
try. 

Jan.  20. — We  took  leave  of  the  good  and  kind  hearted  officers 
and  midshipmen  in  the  Benares,  and  sailed  for  Jiddah. 

Feb.  i. — We  arrived  at  Confoodah,  on  the  Arabian  coast.  I 
called  on  the  Chief  of  the  custom  house,  whose  name  is  Haje  Hus- 
sein Aga  of  Belgrad;  he  informed  me  that  the  Arabs  here  are  of  the 
tribe  of  Kahtan,  i.  e.  Joktan  and  Hadram,  i,  e.  of  Hadoram,  the 
present  Damar  in  Yemen,  and  tribe  Saat. 

Feb.  2. — We  continued  our  voyage,  when  our  Cutter  struck  upon 
shoals;  I  was  again  very  much  alarmed. 

ARRIVAL  AT  JIDDAH  NEAR  MECCA. 

Feb.  9. — Arriving  here,  my  friends  Lieut.  Webb  and  Sivan,  Mr. 
Harrison,  the  Purser,  and  Doctor  Campbell  came  immediately  on 
board  our  Cutter  to  welcome  us;  we  learnt  by  them  the  news,  we 
had  already  heard  at  Massowah,  confirmed,  that  the  H.  C.  Sloop 
of  war  Nautilus  had  been  wrecked  off  Suakim.  I  slept  that  night 
on  board  the  Coote,  which  had  arrived  to  assist  the  officers  of  the 
Nautilus.  I  made  here  the  acquaintance  of  the  excellent  and  pious 
Dr.  David  Campbell,  who  went  about  with  me  when  I  preached  to 
the  Arabs.  He  is  one  of  those  few,  who  are  not  ashamed  of  the 
cross  of  Christ. 

Feb.  10. — I  went  on  shore,  and  was  hospitably  received  by 
Youssuf  Yakoob,  the  English  Agent  of  this  place,  an  Armenian 
Catholic. 

ST.  SIMONIANS    AT    JIDDAH. 

They  are  in  the  service  of  the  Pasha.  In  order  to  form  an  idea 
of  these  people,  as  well  as  of  all  those  Italians  who  are  in  the  service 
of  the  Viceroy  of  Egypt,  one  need  only  read  the  description  of  the 
army  of  David  in  1  Samuel  xxii.  2. 

Regarding  these  Italians  who  gather  round  the  Viceroy  of  Egypt, 
it  may  be  added:  every  one  who  has  forfeited  his  life  on  account 
of  forgery  or  of  rebellious  enterprises;  every  one  who  is  a  blasphe- 
mer; every  whoremonger;  every  scoffer,  gathers  himself  unto  Mo- 
hammed Ali. 

I  invited  them  the  first  day  to  attend  an  Italian  sermon;  but  I 
found  they  were  such  an  abandoned  set  of  infidels,  that  the  text 
came  more  forcibly  than  ever  in  my  mind,  not  to  cast  pearls  before 
swine.  Some  of  those  wretches  were  banished  from  the  Roman 
territory  by  a  decree  of  the  Pope.     I  saw  a  tract  written  by  a  St. 


Hajaz.— 1834.  329 

Simonian,  addressed  to  the  Jewish  ladies,  in  which  he  addresses 
them  in  the  following  manner:  "Read  the  Prophecies  of  Solomon 
(who  never  wrote  Prophecies),  and  your  book  of  the  Prophet 
Baruch,  in  the  Hebrew  tongue"  (which  does  not  exist  in  Hebrew). 
I  need  not  say  more  for  the  purpose  of  exposing  the  ignorance  and  ab- 
surdity of  those  villains;  1  only  will  add  that  he  praises  the  Jewish 
ladies  for  refusing  to  recognise  a  male  Messiah.  I  wrote  a  letter 
to  one  of  them,  exhorting  them  to  repent.  He  wrote  me  the  fol- 
lowing answer. 

TRANSLATION  OF  A  LETTER  FROM  TAMISIER,  APOSTLE  OF  ST.  SIMON,  TO 
MR.  WOLFF,   MISSIONARY  OF    JESUS  CHRIST. 

Jiddah,  14  H.  1249. 
My  dear  Sir, 

I  beg  you  to  excuse  me  for  being  so  late  in  answering  the  two 
letters,  with  which  you  honoured  me  some  days  ago;  the  various 
occupations  I  have  had  since  are  the  only  causes  of  this  delay,  and 
I  beg  you  not  to  think  that  there  was  any  other  motive  for  it. 

Allow  me  to  express  the  deep  regret  1  feel  on  account  of  having 
been  deprived  of  the  pleasure  of  seeing  you  at  Behar,  where,  as 
you  induced  me  to  expect,  I  thought  to  have  met  you;  I  could  then 
have  announced  to  you  more  fully  the  chief  principles  of  the  new 
revelation  which  our  Father  has  given  to  the  world.  But  as  I  have 
been  deprived  of  this  pleasure,  I  will  endeavour  to  do  it  now  by 
writing. 

In  answer  to  your  first  letter,  I  must  say,  that  if  it  were  my  in- 
tention to  make  a  long  critique  on  the  Christian  religion,  I  would 
attack  the  texts  brought  forward  by  St.  Paul,  St.  Augustin,  St. 
Thomas,  and  other  renowned  Fathers  of  the  Church,  and  I  would 
not  amuse  myself  with  refuting  the  writings  of  a  paltry  village 
priest,  on  the  miserable  complaints  which  are  given  out  publicly 
in  every  town  in  Europe.  The  book  which  you  mention  may  be 
placed  on  the  same  level,  it  is  not  at  all  orthodox.* 

Now  having  informed  you  of  the  opinion  we  entertain  of  the 
book  you  speak  of,  I  hope  you  will  not  return  again  to  try  your 
strength  against  an  opponent  whom  a  child  might  conquer,  and 
that  you  will  restrain  yourself,  when  attacking  the  living  principles 
on  which  our  faith  is  founded,  and  of  which  I  will  give  you  a  rela- 
tion. "The  golden  age,  which  a  blind  tradition,  till  now,  has 
placed  in  times  past,  is  yet  to  come;  all  social  institutions  should 
have  for  their  objects  the  amelioration  of  the  most  numerous  and 
the  poorest  classes  of  people,  in  a  moral,  intellectual  and  physical 
point  of  view;  every  one  ought  to  be  classed  according  to  his  ca- 
pacity, and  recompensed  according  to  his  works.  All  privileges 
obtained  by  birth  are  without  exception  to  be  abolished,  &c." 

I  cannot  blame  you  for  not  having  effectually  attacked  the  im- 
portant principles  which  I  am  speaking  of,  for  you  were  ignorant 
of  them;  but  I  think  I  might  blame  you  for  the  haste  with  which 

*  Mons.  Tamisier  himself  was  the  circulator  of  the  book.    Wolff. 
28* 


330  Hajaz.— 1834. 

you  judge  regarding  myself  and  the  religion  of  which  I  am  an 
Apostle:  you  tell  me  I  ought  to  repent  of  my  sins,  and  you  know- 
nothing  of  me,  nor  of  my  life  and  conversation;  you  exhort  me  to 
abandon  my  religion,  and  you  are  ignorant  of  our  fundamental  doc- 
trines. 

When  you  forsook  Judaism  and  became  a  Roman  Catholic,  you 
advanced  one  step;  in  leaving  afterwards  that  Church  and  embrac- 
ing the  Protestant  religion,  you  again  made  progress:  the  power 
which  you  have  shewn  of  leaving  an  obsolete  religion  for  a  new 
one,  gives  me  hope  that  you  will  one  day  be  a  follower  of  that  re- 
ligion which  I  am  sent  to  proclaim  over  the  world. 

I  congratulate  you  upon  your  having  preached  the  Gospel  at 
Calcutta,  at  Cashmeer,  and  other  countries  where  it  is  now  pro- 
gressive; and  I  even  advise  you  to  go  back  to  those  countries;  for 
in  Europe  religion  is  now  obsolete,  and  it  will  be  impossible  for 
you  to  renew  it.  I  can  assure  you  that  you  would  have  the  mor- 
tification of  seeing  the  words,  with  which  your  faith  inspires  you, 
despised  and  carried  away  by  the  winds  like  dead  leaves,  than 
which  nothing  can  be  more  painful  to  an  apostolic  preacher.  I  hope 
one  day  to  visit  those  countries  which  you  have  seen,  and  I  thank 
you  in  the  name  of  the  living  god,  for  having  prepared  the  way 
for  me. 

I  feel  and  understand  perfectly  your  fear  of  compromising  your 
faith  by  public  discussion  in  a  language  not  your  own,  and  which 
your  fellow-believers  do  not  understand.  Being  experienced  in 
public  discussion,  I  know  all  the  advantages  which  a  disputant 
has  over  an  antagonist,  who  must  express  himself  in  a  language 
with  which  he  is  not  familiar;  I  have  too  much  delicacy  ever  to 
wish  to  take  this  advantage.  I  hope  then  the  time  will  come  when 
this  difficulty  with  regard  to  languages  will  vanish:  a  difficulty 
which  the  Christian  religion  could  not  overcome;  but  it  will  be 
surmounted  by  us,  at  the  time  when  a  universal  association  of  all 
nations  will  take  place;  this  we  announce  and  prepare  with  all  the 
means  in  our  power. 

I  shall  now  answer  the  objections  mentioned  in  your  second 
letter;  I  commence  with  the  second  objection,  having  already 
answered  the  first. 

2nd  Question;  Answer.  Is  it  necessary  for  him  who  writes  the 
biography  of  a  man,  to  prove  that  the  man  was  a  moral  charac- 
ter, when  all  the  actions  he  reports  of  him  speak  in  his  favour, 
and  are  the  best  evidence  that  can  be  adduced  in  favour  of  his 
morality?*  You  know  that  it  is  said,  "You  shall  know  them  by 
their  fruits."  It  is  not  necessary  that  I  should  call  to  your  re- 
membrance the  life  of  St.  Simon;  you  know  his  principles.  If, 
however,  you  have  observed  that  any  of  his  actions  appear  im- 
moral, I  beg  you  to  mention  it  to  me,  and  it  will  be  very  easy  to 
prove  to  you,  that  all  the  actions  of  his  life  are  replete  with  the 
highest  spirit  of  loyalty,  wisdom  and  dignity. 

*  He  means  St.  Simon. 


Hajaz.— 1834.  331 

3d  Question;  Answer.  At  the  time  when  the  letter  was  written 
to  the  Chambre  des  deputes,  there  were  two  well  known  parties 
in  Europe,  but  particularly  at  Paris;  the  one  party  was  the  "juste 
milieu,"  the  other  the  "mouvement."  This  was  a  few  months 
after  the  July  revolution.  The  first  party  wished  to  cast  up  a  bar- 
rier against  the  ideas  of  liberty,  which  threatened  to  immerge  the 
whole  of  Europe;  the  second,  on  the  contrary,  being  democratical, 
favoured  these  ideas.  Both  had  chosen  a  wrong  course,  because 
they  would  attempt  to  gain  their  point  by  means  of  force:  the  ex- 
istence of  the  first  however  justifies  that  of  the  second.  This  is 
the  way  in  which  we  explain  the  necessity  of  their  existence.  It 
was  not  our  duty  to  accuse  them,  particularly  as  all  voices 
were  raised  against  them.  This  would  have  been  wrong  on  our 
part,  and  our  duty  was  to  try  and  lead  them  to  entertain  more 
peaceable  sentiments;  this  has  always  been  our  endeavour  in 
our  preaching,  as  well  as  in  our  books  and  journals. 

4th  Question;  Answer.  We  consider  the  entire  human  race  as 
a  being  which  developes  itself  successively  in  the  bosom  of  God, 
and  according  to  the  laws  of  its  progress.  Humanity  has  there- 
fore, like  a  man,  its  periods  of  infancy,  adolescence,  and  old  age. 
God  alone  educates  humanity,  and  puts  at  times  a  power  in  their 
hands  according  to  their  strength.  There  are  epochs  when  those 
principles  are  obsolete  upon  which  humanity  hitherto  had  been 
supported:  it  feels  itself  then,  as  it  were,  uneasy  and  worn  down; 
it  agitates  itself;  it  rejects  with  disdain  the  rags  which  served  for 
his  covering,  yet  not  knowing  how  to  obtain  another. 

There  is  a  time  when  God  chooses  a  man  from  amongst  his 
children,  whom  he  inspires,  and  to  whom  he  gives  power  to  con- 
duct the  human  race  in  a  new  way.  Such  men,  in  times  past, 
were  Moses,  Numa,  Jesus  Christ,  and  Mohammed;  and  now,  in  our 
times,  our  father.  Jesus  is  therefore  to  be  considered  as  one  of 
those  men  who  were  beloved  of  God.  That  Jesus  himself  is  not 
God,  of  this  I  will  give  you  a  mathematical  demonstration,  which 
ought  to  suffice.  God  possessing  infinite  love,  infinite  wisdom, 
cannot  therefore  be  circumscribed  by  things  limited,  as  the  finite 
love,  finite  wisdom,  and  finite  power  of  one  of  his  children;  to  be- 
lieve otherwise  would  be  blasphemy  against  God,  a  blasphemy 
which  I  never  will  utter. 

5th  Question;  Answer.  We  protest  against  the  law  of  inheri- 
tance, because  we  do  not  desire  the  continuance  of  exclusive  privi- 
leges on  earth;  and  this  law  sanctions  a  monstrous  privilege  in 
favour  of  a  certain  class  of  children,  who  are  rich  as  soon  as  they 
are  born,  without  having  in  any  manner  merited  distinction,  and 
the  children  of  the  poor  are  condemned  to  remain  in  misery  and 
wretchedness  all  their  lives,  who  might  otherwise  have  been  em- 
ployed to  the  welfare  of  their  fellow  creatures.  We  desire  that 
all  children,  without  exception,  should  receive  a  moral,  intellec- 
tual, and  physical  education,  according  to  the  vocation  which  God 
has  given  them.  We  desire  that  society  should  gTant  to  every 
one  of  them  some  function  proportionate  to  their  capacity,  either 


332  Hajaz.— 1834. 

in  the  fine  arts,  or  the  study  of  sciences,  or  in  trade;  and  that  they 
should  receive  the  means  requisite  for  exercising  their  respective 
functions.  As  to  what  regards  the  appointments  in  these  functions, 
I  will  content  myself  with  asking  you,  in  what  way  are  appoint- 
ments now  given,  which  are  not  hereditary;  such  as  those  of  the 
clergy,  of  the  army,  the  navy,  the  magistracy,  the  schools,  &c. 
&c.  If  you  can  answer  these  questions  satisfactorily,  you  can 
answer  your  own  objections. 

6th  Question;  Answer.  We  consider  him  to  be  a  moral  man, 
whose  sentiments,  thoughts,  and  actions,  are  devoted  to  the  moral, 
intellectual,  and  physical  progressive  amelioration  of  the  most 
numerous  and  poorest  classes  of  men.  I  will  tell  you  further,  that 
we  do  not  believe  in  a  state  of  reprobation,  nor  in  eternal  punish- 
ment; we  do  not  divide  the  world  into  two  classes:  the  one  for 
God,  the  other  for  the  evil  spirit.  Has  God  a  rival  in  the  pleni- 
tude of  his  glory?  The  time  is  come  when  the  whole  world  is 
to  sing  the  praises  of  the  Lord.  We  do  not  say,  as  the  Christians 
do,  that  there  are  many  called,  but  few  chosen;  but  we  say,  all 
are  called,  and  all  shall  successively  be  chosen. 

These  are,  Sir,  such  answers  as  I  am  able  to  make  to  your  ques- 
tions; I  shall  feel  very  happy  if  they  should  prove  satisfactory. 
Your  devoted  servant, 
(Signed)  Tamisier, 

Apostle  of  the  new  faith. 

The  harm  those  wretches  do  to  the  cause  of  Christ  is  incalcu- 
lable. "We  are  rejoiced,"  said  the  Turkish  Governor  of  Jiddah  to 
me,  "to  observe  that  you  believe  in  a  God;  those  French  soldiers 
whom  we  have  here,  deny  the  existence  of  a  God.  One  fellow 
said  to  me:  'Our  belly  and  women  are  our  God.'  " 

Feb.  11. — Youssuf  Yakoob,  the  pious  Doctor  David  Campbell- 
of  the  Nautilus,  and  I,  called  on  His  Excellency  Sooleman  Ef- 
fendi,  Governor  of  Jiddah;  I  spoke  to  him  about  the  object  of  my 
mission.  He  assured  me  that  there  were  Rechabites  (called  by 
the  Arabs  Yehood  Khaibr)  beyond  Medinah,  in  the  neighbour- 
hood of  the  ruins  of  Khaibr.  A  Mussulman  from  Bagdad,  who 
has  lived  at  Jiddah  for  these  20  years,  attests  this  as  having  him- 
self knowledge  that  such  a  people  exists  there. 

In  this  city,  it  is  said,  the  mother  of  the  human  race  is  buried, 
outside  the  gate,  called  the  Gate  of  Mecca,  and  her  grave  is 
shewn.  Jiddah  is  an  Arabic  word,  signifying  grandmother,  name- 
ly Eve. 

Feb.  12. — I  went  first  with  Dr.  D.  Campbell  to  the  Mecca  gate, 
and  took  my  Bible  with  me,  and  explained  to  the  people  at  the 
gate  the  words  of  Christ  in  Matt.  v.  then  we  sat  down  near  a  coffee- 
house; and  as  I  continued  my  explanations,  one  of  the  Arabs  told 
me,  "If  you  go  on  as  you  did  in  the  year  of  the  Hegira  1244  or 
45  in  Egypt,  we  shall  break  your  neck."  I  met  there  a  Bedoo- 
een  from  Yamboo.  The  following  conversation  took  place  be- 
tween him  and  myself. 

Myself.  Could  I  go  by  land  to  Yamboo1? 


JBa/az.— 1834.  333 

Bedooeen.  They  would  cut  your  head  in  pieces. 

M.  Why? 

B.  The  Arabs  are  wild  beasts. 

He  too  knew  the  Rechabites. 

A  beggar  entered  the  coffee-house  trembling;  his  hair  and  beard 
were  completely  grey;  he  had  a  timbrel  in  his  hand,  and  sang 
whilst  he  was  dancing. 

"The  world  is  bad, 

The  world  is  bad; 

Repent,  for  you  shall  be  laid  in  the  grave, 

Do  good,  and  God  will  do  you  good." 

I  spoke  to  him  about  the  coming  of  our  Lord. 

Feb.  16 — I  performed  divine  service  on  board  the  Coote. 

THREE  PILGRIMS  FROM  YURKAND. 

I  learnt  to-day  that  the  three  pilgrims  from  Yurkand  in  Chinese 
Tartary,  who  went  with  me  from  Cashmeer  to  Delhi,  had  safely 
arrived  at  Mecca,  and  that  they  shewed  about  at  Mecca  the  Per- 
sian New  Testament  which  I  had  given  them,  relating  the  kind- 
ness they  had  received  from  me  on  their  way  from  Cashmeer  to 
Shane  Jehaan  Abad,  i.  e.  Delhi;  they  remembered  it  at  the  tomb 
of  the  Prophet,  and  the  Mussulmans  observed:  "The  Christians 
in  our  days  have  often  more  pity  and  compassion  than  the  follow- 
ers of  Islam.     Allah  Kibir!"  (God  is  great.) 

PILGRIMS  AT  MECCA. 

Seventy-two  thousand  pilgrims  are  said  to  come  to  Mecca  every 
year;  if  there  are  less,  it  is  believed  that  the  number  is  filled  by 
angels.  Every  pilgrim  casts  7  little  stones  at  the  Devil,  and  16 
at  the  Devil's  two  children. 

Feb.  19. — I  went  again  with  Dr.  Campbell  to  the  Mecca  gate, 
and  preached  to  the  Mussulmans. 

BORHAS. 

I  met  at  Jiddah  with  several  of  the  Borhas  from  Soorat.  They 
told  me  they  were  Mussulmans,  but  that  one  of  their  ancestors 
was  Moses.  They  are  believed  to  be  of  Jewish  descent;  but  I 
doubt  their  being  actually  Jews  at  present,  though  their  physiog- 
nomy is  certainly  Jewish.  Tayib  Zein  Uddeen  is  the  most  learn- 
ed man  of  the  Borhas  at  Soorat.  They  have  a  college  at  Soorat. 
My  fellow  traveller  and  friend,  Walter  Elliott,  Esq.,  informs  me, 
that  in  the  Oklaseer  Pergunnah  there  exists  a  race  of  Borhas  en- 
tirely devoted  to  agriculture,  and  differing  considerably  from  the 
trading  Borhas,  with  whom  they  do  not  even  intermarry. 

Those  Borhas  whom  I  met  with  at  Jiddah  were  very  sensible 
men,  and  were  pleased  to  hear  me  speak  with  them  about  Christ. 

MOHAMMED  ALl's  EXPEDITION. 

A  great  part  of  Mohammed  Ali's  forces  was  at  Jiddah,  destined 
to  be  sent  to  the  Aseeree  country  against  Ali  Bn  Mujuddal,  who 
without  any  commission  had  plundered  Mocha.    After  this  great 


334  Hajaz.— 1834. 

man  has  subdued  the  Aseeree  country,  he  intends  to  march  towards 
Sanaa.    The  capital  of  Ali  Bn  Mujaddal  is  called  Abu  Greesh. 

THE  CITY  OF  JIDDAH. 

One  can  at  once  see  that  this  city  is  the  great  passage  to  Mecca. 
It  contains  about  60,000  inhabitants,  and  here  one  meets  with 
strangers  from  every  quarter.  The  Persians,  the  Tartars,  the 
Mussulmans  from  Hindoostaun,  the  Africans  from  Sodan  and  Tim- 
boktoo,  the  Mughrebe  from  the  West,  and  the  Turks  from  Con- 
stantinople are  all  distinguishable.  And  this  city  is  daily  visited 
by  the  Bedooeens  of  Yamboo,  with  all  of  whom  the  Abyssinians 
coming  from  Gondor  (on  their  pilgrimage  to  Jerusalem),  and  the 
British  officers  and  sailors  of  the  Indian  navy,  form  a  striking  con- 
trast. The  people  of  Jiddah  are  no  longer  so  fanatical  as  they 
were  in  times  past,  so  that  a  faithful  Missionary  might  here  have 
an  extensive  field  for  labour. 

CONTEMPLATION. 

I  conversed  with  my  friend  Dr.  D.  Campbell  about  the  bad 
tendency  of  the  writings  of  Dr.  Channing,  and  he  fully  concurred 
with  my  views  respecting  them.  Every  attempt  to  bring  the 
mysteries  of  our  redemption  within  the  limits  of  human  under- 
standing, lowers  the  standard  of  Christianity,  and  destroys  the 
harmony  of  the  whole,  considered  as  a  demonstration  of  the  infi- 
nite wisdom,  glory,  and  goodness  of  the  ineffable  Jehovah,  made 
known  to  us  as  Father,  Son,  and  Holy  Ghost,  Creator,  Redeemer 
and  Sanctifier,  and  as  so  revealed,  to  be  for  ever  glorified  by 
angels  and  the  redeemed  among  men.  By  faith,  through  which 
alone  we  can  attain  to  the  evidence  of  things  not  seen,  we  firmly 
believe  what  the  Scriptures  declare  of  our  Lord,  that  He,  the 
mighty  God,  humbling  himself,  emptied  of  his  glory,  came  upon 
earth;  and  being  found  in  fashion  as  a  man,  He  became  obedient 
unto  death,  even  the  death  of  the  cross,  that  he  might  become  to 
us  the  Prince  of  peace,  and  exalt  us  to  everlasting  life.  What  a 
soul-ennobling  view  is  this!  How  does  it  tend  to  bring  every 
faculty  of  the  mind,  and  every  affection  of  the  heart  to  the  obe- 
dience of  Christ!  Shall  we,  yielding  to  the  suggestions  of  proud 
unregenerate  reason,  cast  it  away  as  matters  too  high  for  us,  to 
which  we  cannot  attain"?  God  forbid!  Shall  we  not  rather  cry  out 
and  spare  not,  when  this  our  high  calling  in  Christ  Jesus  is  ques- 
tioned! though  the  voice  of  power  and  persuasion,  were  it  that  of 
an  angel,  and  not  merely  that  of  man,  be  raised  up  against  us? 
Thus  we  see  the  Apostle  Paul  defying  the  spirit  of  his  age  by  de- 
claring, that  while  the  Jews  required  a  sign,  and  the  Greeks 
sought  after  wisdom,  he  was  determined  to  preach  Christ  cruci- 
fied, unto  the  Jews  a  stumbling  block,  and  unto  the  Greeks  foolish- 
ness. I  have  met  many  learned  men,  who  from  being  infidels 
became  afterwards  believers  in  Christ  Jesus;  but  not  one  of  those 
who  were  so  converted,  ascribed  their  conversion  to  the  result  of 
their  own  researches,  but  acknowledged  it  as  an  effect  of  the  grace 
of  God,  which  made  them  sensible  of  their  ignorance.    Would  to 


Hajaz — 1834.  335 

God,  that  this  might  soon  be  the  case  with  Dr.  Channing,  with 
the  Neologists  in  Germany,  and  with  infidels  in  France  and  Eng- 
land! 

Feb.  23. — The  steamer  Hugh  Lindsay,  commanded  by  Captain 
Wilson,  arrived  at  Jiddah.  I  preached  that  day  on  board  the 
Coote. 

Feb,  25. — I  embarked  on  board  the  Hugh  Lindsay  for  Cosseir 
and  Suez.  Capt.  Wilson,  as  well  as  every  one  of  the  passengers, 
overwhelmed  me  with  kindness;  they  were  all  interesting  charac- 
ters, and  I  must  indulge  myself  in  mentioning  the  name  of  every 
one  of  them.  To  my  greatest  surprise,  I  met  with  the  brother  of 
Lieut.  Burnes.  Dr.  James  Burnes,  who  has  made  a  journey  to 
the  Princes  of  the  Scind  country,  and  published  an  account  of  it. 
He  was  very  obliging  and  attentive  to  me.  Major  Groundwater, 
who  was  much  admired  by  the  Turks  as  a  fine  looking  soldier. 
Capt.  Jackson,  a  straight  forward  gentleman,  who  always  entertain- 
ed us  with  his  unexhaustible  good  humour.  Capt.  Pearson,  a 
clever  gentleman  from  Ceylon.  Lieut.  Macdonald.  Mr.  Finlay, 
a  kind  hearted,  keen  sighted  gentleman.  The  Hon.  Mr.  Hugh 
Lindsay  from  China,  a  well  informed  gentleman.  Mr.  Green,  a 
traveller.  Capt.  Spencer.  Capt.  Pottinger,  brother  to  the  Col. 
Pottinger,  well  known  by  his  interesting  travels  in  Belouchistan. 
Col.  Hardy.  Mr.  Pringle.  My  old  fellow  passenger  Mr.  Walter 
Elliott,  distinguished  for  his  learning  in  many  languages. 

Let  this  mention  of  their  names  stand  as  a  small  acknowledg- 
ment to  them  from  the  Missionary  Wolff,  for  whose  eccentricities 
and  weakness  they  shewed  the  kindest  indulgence. 

March  2. — W"e  reached  Cosseir  in  the  evening.  I  expounded 
the  Scriptures  in  the  evening,  at  the  request  of  the  passengers; 
some  of  them  landed,  and  went  to  Thebes. 

March  4. — We  arrived  at  Suez;  Capt.  Wilson  and  the  rest  of 
the  passengers  made  an  excursion  to  Cairo,  and  I  accompanied 
them;  we  pitched  our  tent  in  three  different  places. 

March  8. — Arrived  at  Cairo,  where  I  met  my  friends,  Messrs. 
Geo.  Gliddon  and  Dr.  Dussap. 

March  9. — I  set  out  for  Alexandria.  Doctor  Dussap  went  with 
me  to  Bulack,  where  I  met  with  Omar  EfFendi  of  Constantinople, 
to  whom,  when  at  Alexandria,  four  years  before,  I  had  given  an 
Arabic  Bible;  he  recollected  me  immediately,  and  thanked  me  for 
that  present,  which  has  become  his  daily  reading. 

March  15. — I  arrived  at  Alexandria,  three  years  and  one  month 
after  my  departure  from  that  place  for  Adalyah.  I  was  received 
with  open  arms  by  my  old  friend  Mr.  Gliddon,  who  I  had  found 
again,  raised  to  the  dignity  of  American  Consul.  We  talked  over 
the  goodness  of  our  Lord  in  bringing  me  safely  back  to  this  place, 
after  such  a  dangerous  expedition,  in  which  I  had  met  with  so 
many  adventures. 

March  16. — I  preached  to  the  English  in  the  English  chapel. 

March  18. — I  lectured  again  in  the  chapel. 


336  Egypt— 1834. 

RESULTS  OF  MY  EXPEDITION  TO  BOKHARA,  BALKH,  CABOOL,  CASHMEER, 
AND  HINDOOSTAUN. 

In  taking  a  retrospective  view  of  my  expedition,  the  following 
seem  to  me  to  be  the  results. 

1.  To  have  obtained,  and  given  to  the  world,  a  more  clear  in- 
sight into  the  state  of  the  Jews,  from  Constantinople  to  the  utmost 
bounds  of  Turkey,  Persia,  Khorossaun,  and  into  that  of  all  the 
Jews  in  Tartary,  than  has  hitherto  been  given. 

2.  I  have  given  an  insight  into  the  state  of  the  Christian  Churches 
from  Alexandria  to  Anatolia,  Armenia,  and  Persia. 

3.  Into  the  state  of  Mohammedanism,  as  far  as  the  utmost  boun- 
daries of  Turkey,  Persia,  and  even  to  Chinese  Tartary. 

4.  I  have  given  an  idea  of  the  creed  of  the  Ali  Ullahi  in  Persia, 
such  as  never  was  given  before. 

5.  By  having  circulated  the  Word  of  God  at  Burjund,  bordering 
on  Beloojistan;  and  having  conversed  openly  with  the  Moham- 
medans in  their  most  bigotted  town,  even  in  Meshed,  as  it  was 
testified  by  Mirza  Baba,  the  chief  physician  of  Abbas  Mirza,  I  have 
solved  the  problem  whether  it  may  be  possible  for  a  Missionary  to 
preach  the  Gospel  in  barbarian  Mohammedan  countries. 

6.  And  as  I  have  shewn  to  the  Churches  on  my  former  mission, 
that  Missionaries  may  be  stationed  not  only  in  the  Mediterranean, 
but  likewise  at  Jerusalem,  in  Persia  and  Coordistan;  they  will  now 
see  that  missions  may  be  established  likewise  at  Meshed,  Bokhara, 
Cabool,  Cashmeer,  and  Lahore. 

7.  The  proclamations  which  I  issued  at  Meshed  and  at  Lahore, 
calling  on  the  people  to  turn  to  Christ,  and  which  I  fixed  up  in 
the  streets,  the  latter  of  which  was  sent  officially  to  the  Governor 
Gen.  of  India,  may  encourage  a  Missionary  in  working  boldly  in 
Christ's  vineyard. 

8.  The  liberality  of  the  Jews  of  Teheran  has  been  ascertained. 

9.  The  most  intellectual  Jews  of  Meshed,  who  never  gave  at- 
tention to  the  Gospel  before,  have  now  been  induced  to  study  it, 
and  to  enquire  into  the  truth  of  it. 

10.  Mullah  Yakoob  at  Sarakhs,  has  avowed  his  belief  in  his 
Lord  Jesus  Christ. 

11.  The  pious  Joseph  of  Talkhetoon  in  the  kingdom  of  Khiva,  is 
enquiring  into  the  truth  of  the  Gospel  with  prayer,  in  the  company 
of  all  his  disciples. 

12.  Mullah  Pinehas  Ben  Simha,  Mullah  Meshiah  Serkar,  and 
several  others  at  Bokhara,  have  declared  their  belief  in  the  Lord 
Jesus  Christ. 

13.  A  great  number  of  other  Jews  of  Bokhara  and  Balkh  have 
anxiously  desired  to  have  New  Testaments  in  the  Hebrew  tongue. 

14.  The  Jews  of  Bokhara,  Samarcand,  Meshed,  Balkh  and  Ca- 
bool were  astonished  to  see  one  who  was  himself  a  Jew,  going 
about  to  preach  Jesus  Christ  as  the  true  Messiah,  and  thus  their 
attention  has  been  strongly  attracted  to  the  truth. 

15.  The  Mohammedans  in  Khorossaun  and  Toorkestaun,  and 


Egypt 1834.  337 

the  Seiks  in  the  Punjaub,  were  thus  convinced  that  there  are  Eu- 
ropeans who  fear  God,  which  before  they  could  not  be  persuaded 
of.  "How  is  it  (said  Runjeet  Singh  to  me)  that  you  go  about  for 
the  sake  of  religion?  for  the  Franks  have  no  religion."  And  when 
I  related  this  to  a  great  statesman  in  India,  he  observed,  "This  is 
the  prevalent  opinion  of  the  natives  here." 

16.  The  Toorkomauns  at  Sarakhs  were  struck  with  amazement 
at  seeing  a  man  go  about  preaching  the  Gospel  of  Christ,  and  the 
inhabitants  of  Cashmeer  expressed  a  desire  to  be  visited  by  more 
such  Europeans. 

17.  By  having  given  a  simple  statement  of  the  traditions  of  the 
Affghauns;  having  ascertained  their  total  unlikeness  to  the  Jews 
in  their  physiognomy,  and  also  the  total  discrepancy  of  their  lan- 
guage from  the  Hebrew,  I  think  I  have  demonstrated  that  the  AfF- 
ghauns are  in  no  wise  descendants  from  the  Jews.  The  assertions 
of  a  few  of  them,  that  they  are  of  the  Children  of  Israel,  does  not 
prove  any  thing;  for  they  themselves,  as  well  as  all  the  Moham- 
medans, make  a  great  distinction  between  Jews  and  Children  of 
Israel. 

18.  I  have  shewn  that  the  idea  of  the  Jews  of  Bokhara,  that  the 
Ten  Tribes  are  around  Lassa  and  in  China,  is  highly  probable. 

19.  A  spirit  of  enquiry  was  excited  among  the  Hindoos  and  Mo- 
hammedans, from  Loodianah  (the  utmost  northern  frontier  of  Bri- 
tish India)  and  from.  Cashmeer  to  Bombay.  This  they  have 
manifested  at  Delhi,  Lucknow,  and  Cownpore,  by  their  writings. 

20.  Whole  families  of  Europeans  in  India  have  by  God's  grace 
been  brought  from  a  state  of  indifference  or  infidelity,  to  the  saving- 
knowledge  of  our  Lord  Jesus  Christ. 

21.  I  have  proved  by  experience  that  a  Missionary,  under  the 
protection  of  the  Highest,  may  have  grace  to  persevere  in  preach- 
ing the  Gospel  of  Christ,  through  good  report  and  evil  report, 
under  afflictions,  illness,  poverty,  and  persecution. 

22.  By  having  spoken  truly  of  the  labours  of  Rhenius  at  Palarn- 
cottah,  La  Croix,  Duff  at  Calcutta,  and  Wilson  at  Bombay,  &c. 
I  hope  to  have  placed  in  clearer  light  the  futility  of  the  observa- 
tions of  those,  who  say  that  the  Missionaries  are  doing  no  good. 

23.  And  I  hope  to  have  proved  by  the  simple  fact  of  a  Brahmin 
in  the  Himmalayah  Mountains,  beyond  the  reach  of  British  influ- 
ence, reading  the  Gospel  of  St.  Luke  in  the  Nagree  characters, 
with  crowds  of  his  disciples  around  him,  that  the  exertions  of  the 
British  and  Foreign  Bible  Society  are  not  in  vain;  and  that  the 
Lord  is  making  an  overturning,  until  He  comes  whose  right  it  is, 
and  who  will  take  possession  of  the  earth  in  his  royal  and  sacer- 
dotal character. 

DEPARTURE  FROM  ALEXANDRIA,  AND  ARRIVAL  AT  MALTA. 

March  20.— Dr.  Burnes,  Lieut.  Macdonald,  Mr.  Finlay  and  my- 
self left  Alexandria  for  Malta  in  the  Brig  Juno,  commanded  by 
Capt.  Montano,  and  after  a  rough  passage  of  sixteen  days,  arrived 
safely  in  the  harbour  of  Malta;  and  by  God's  grace,  after  an  ab- 
29 


338  Malta.— 1834. 

sence  of  three  years,  three  months,  and  eight  days,  joined  once 
more  my  beloved  wife  and  child,  Hallelujah! 

At  Malta  I  met  in  the  house  of  the  Right  Honourable  Mr.  Frere, 
a  most  interesting  young  lady,  Statira  Lividostro  by  name,  about 
seventeen  years  of  age,  she  was  a  Greek  orphan  four  years  of  age, 
when  she  was  bought  in  Greece  from  an  English  Captain  of  a 
merchant  ship  called  "the  Hope,"  and  was  brought  to  Malta, 
where  the  wife  of  Mr.  Frere  adopted  her,  and  after  the  death  of 
Mr.  Frere's  Lady,  Miss  Frere,  Mr.  Frere's  sister,  took  care  of  her; 
and  in  the  year  1836,  Statira  Lividostro  was  married  to  a  most 
gallant  British^ofhcer,  Captain  Hope,  who  is  son  to  the  Lord  Presi- 
dent of  Scotland,  Sir  Charles  Hope! 

ORIGIN  OF  THE  HEBREW  LANGUAGE. 

While  at  Malta,  I  obtained  from  Isa  Rassam  a  very  ingenious 
idea  of  the  origin  of  the  Hebrew  language.  He  says,  that  Abra- 
ham, a  Chaldean  by  birth,  spoke  originally  the  Chaldean  language; 
but  on  his  arrival  in  Arabia,  he  and  his  descendants  spoke  Arabic 
with  a  Chaldean  pronunciation,  so  that  the  Bible  was  written  in  a 
Chaldeo-Arabic  dialect.  Moses  probably  wrote  that  language 
with  Coptic  characters,  which  Ezra  changed  into  Chaldean  cha- 
racters; and  there  is  no  doubt  that  the  present  Hebrew  characters 
are  of  Chaldean  origin. 

CONCLUSION. 

And  at  Malta  I  found  also  my  brethren  Schlienz,  Brenner  and 
Weiss,  actively  engaged  in  the  missionary  arsenal  of  the  Church 
Missionary  Society,  in  preparing,  with  the  assistance  of  Isa  An- 
thony Rassam,  an  excellent  Chaldean,  mighty  engines  for  con- 
quering the  kingdom  of  the  Devil,  and  preparing  the  establishment 
of  the  kingdom  of  our  Lord.  Jesus  Christ.  Thus  our  Lord  employs 
divers  instruments  for  overturning,  overturning,  overturning,  until 
He  comes  whose  riarht  it  is! 


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